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^fij^  PRINCETON,  N.  J.  **ty 


Purchased   by  the 
Mrs.    Robert   Lenox   Kennedy  Church   History   Fund. 


BX  9001 

.M32  1904 

Macleod, 

John,  1872-1948. 

History 

of 

Presbyterianism 

on  Prince 

Edward  Island 

REV.    JOHN    MacLEOD 


HISTORY   OF 
PRESBYTERIANISM 

ON 

PRINCE  EDWARD  ISLAND 


BY 

REV.  JOHN  MacLEOD 


Presbyterian  Colleges 

Sermons  by  Pioneer  Ministers  on  P.  E.  Island 
Nearly  a  Century  Ago 


1904 

THE  WINONA  PUBLISHING  COMPANY 

CHICAGO,  ILL.    WINONA  LAKE,  IND. 


COPYRIGHT  1904     .. 
BY 
THE  WINONA  PUBLISIHNG  COMPANY 


CONTENTS. 


Chapter. 

Pagi. 

Introduction           - 

5 

I. 

General  Remarks          - 

7 

II. 

Princetown  and  Bedeque 

'3 

III. 

New  London  and  Cavendish 

20 

IV. 

Richmond  Bay  and  Alberton     - 

29 

V. 

New  London  South  and  Granville 

39 

VI. 

Strathalbyn              .... 

48 

VII. 

Cove  Head,  St.  Peters  and  Bay  Fortune 

56 

VIII. 

St.  Peters,  Bay  Fortune  and  Souris     - 

63 

IX. 

St.  Peters  and  Brackley  Point  Roads 

70 

X. 

Georgetown            - 

78 

XI. 

Brookfield,  and  Clyde  and  West  Rivers    - 

84 

XII. 

Murray  Harbor      - 

91 

XIII. 

Wood  Islands 

98 

XIV. 

Belfast 

103 

XV. 

Valleyfield 

1 1 1 

XVI. 

Dundas          - 

117 

XVII. 

Tryon  and  Bonshaw              ... 

122 

XVIII. 

St.  James'  Church,   Charlottetown     - 

128 

XIX. 

Free  Church,  Charlottetown 

137 

XX. 

Zion  Church,   Charlottetown 

142 

XXI. 

Orwell  and  De  Sable 

*54 

XXII. 

Presbyterian  Colleges       ... 

164 

XXIII. 

Sermon  by  Rev.  Dr.  Keir 

177 

XXIV. 

Sermon  by  Rev.  Geo.  Sutherland,  D.  D. 

214 

XXV. 

Sermon  by  Rev.   Donald   McDonald 

221 

XXVI. 

Sermon  by  Rev.  R.  S.  Patterson,  M.  A. 

247 

XXVII. 

Sermon  by  Rev.  William  McGregor 

259 

XXVIII. 

Sermon  by  Rev.  Robt.  Laird,  Princetown 

271 

INTRODUCTION. 

A  task  of  such  importance  as  that  of  describing 
the  firm  rooting  and  sturdy  growth  of  Presbyterian- 
ism  in  Prince  Edward  Island  falls  very  appropri- 
ately to  one  for  so  many  years  prominent  in  the 
religious  councils  of  the  community. 

Mr.  MacLeod's  first  charge  was  at  Richmond  Bay, 
but  his  labors  for  the  twelve  years  succeeding  1859 
were  in  Nova  Scotia.  He  was  called  from  his  pas- 
torate at  New  Glasgow  to  shepherd  the  large  flock 
of  Zion  Church  at  the  insular  capital,  Charlottetown, 
where  he  was  inducted  on  July  19,  1871.  For  eight- 
een years  his  labors  in  this  field,  though  modestly 
touched  upon  by  his  pen,  deserve  a  generous  part 
in  this  history.  For  the  same  period  he  was  con- 
tinuously the  clerk  of  Presbytery. 

In  June,  1889,  Mr.  MacLeod  resigned  his  pas- 
torate at  Zion  and  crossed  the  great  American  con- 
tinent to  Vancouver  to  take  charge  of  a  small  band 
of  Presbyterians  organized  into  a  preaching  station 
by  Puget  Sound  Presbytery.  Soon  this  station  was 
received  into  the  Canadian  Presbytery,  organized 
into  a  congregation  with  Mr.  MacLeod  as  pastor 
and  erected  a  Zion  Presbyterian  church.  Both  this 
and  the  First  Church  being  in  debt,  the  two  pastors, 
Messrs.  Meekle  and  MacLeod,  resigned  so  that  the 
two  churches  might  unite  and  pay  their  obligations. 
Since  then  Mr.  MacLeod  has  been  laboring  as  an 
ordained  evangelist  within  Presbyterial  bounds  with 
a  vigor  and  energy  scarcely  diminished  with  age. 

The  preparation  of  this  book  has  been  to  him  a 
labor  inspired  by  the  true  historian's  motives  and 
guided  by  the  historian's  zeal  for  accuracy. 

O.  R.  W. 


HISTORY    OF    PRESBYTERIANISM 

ON 

PRINCE    EDWARD    ISLAND. 


CHAPTER   I. 


GENERAL  REMARKS. 


Prince  Edward  Island,  originally  called  the  Island 
of  St.  John,  lies  south  of  the  Gulf  of  St.  Lawrence, 
and  is  separated  from  Nova  Scotia  and  New  Bruns- 
wick by  the  Straits  of  Northumberland,  a  channel 
varying  in  width  from  seven  to  forty  miles.  The 
narrowest  point  is  between  Cape  Traverse,  P.  E.  I., 
and  Cape  Tormentine,  N.  B.  Between  these  two 
points  the  ice-boats  with  mails  and  passengers  cross 
when  winter  navigation  by  other  means  is  impos- 
sible. This  also  is  the  route  of  the  contemplated 
tunnel  or  subway  between  the  island  and  the  main- 
land. The  length  of  Prince  Edward  Island  is  one 
hundred  and  fifty  miles  and  its  breadth  varies  from 
three  to  fifty  miles.  It  contains  an  area  of  two 
thousand  one  hundred  and  forty  square  miles,  or 
about  1,400,000  acres.  The  surface  of  the  country 
is,  generally  speaking,  very  level.  The  central  part 
of  the  island  province  is  somewhat  undulating, 
forming  a  succession  of  ridges  which  present  a  most 
agreeable  variety  of  hill  and  dale.     The  scenery, 


History  of  Presbyterianism 


though  not  grand,  can  scarcely  be  excelled  for  pic- 
turesqueness  and  beauty. 

The  soil  is  light  and  sandy,  of  a  reddish  color, 
and  is  very  fertile.  It  is  remarkably  free  from  stone 
and  is  everywhere  easily  cultivated.  It  is  peculiarly 
adapted  for  raising  grain,  roots  of  all  kinds,  fruits, 
etc.,  but  for  grazing  purposes  it  is  not  equal  to 
some  of  the  other  provinces. 

The  French  were  the  first  settlers  of  the  island, 
and  not  a  few  of  their  descendants  are  at  the  present 
day  to  be  found  in  the  settlements  of  Miscouche, 
Rustico  and  Tignish. 

In  the  year  1758,  at  the  capitulation  of  Louisburg, 
the  colony  fell  into  the  hands  of  the.  British,  who 
were  confirmed  in  their  possession  by  the  treaty  of 
1763.  In  the  year  1770  Prince  Edward  Island  ob- 
tained a  government  of  its  own,  having  until  that 
date  constituted  a  part  of  the  government  of  Nova 
Scotia.  The  whole  province  is  divided  into  sixty- 
seven  lots  or  townships  of  about  20,000  acres  each. 
The  British  government  originally  granted  nearly 
all  the  soil  of  the  island  to  non-residents,  mostly 
officers  of  the  army  and  navy  who  had  served  in  the 
French  war  and,  on  account  of  service  rendered, 
considered  themselves  entitled  to  the  grant.  These 
proprietors  for  many  years  refused  to  sell  their  land, 
preferring  rather  to  lease  it  and  collect  taxes  from 
the  tenants.  Recently,  however,  the  local  govern- 
ment purchased  the  land  from  the  proprietors,  sold 
it  to  the  farmers  on  easy  terms  and  furnished  them 
with  good  freehold  titles  to  their  farms.     The  op- 

8 


On  Prince  Edward  Island 


pressive  landlord  system  which  so  long  prevailed  in 
this  province  not  only  interfered  with  the  prosperity 
of  the  country,  but  kept  away  the  best  class  of  im- 
migrants, who  under  different  conditions  would 
have  made  their  home  in  the  Garden  of  the  Gulf  and 
done  much  to  advance  the  prosperity  of  the  country. 

The  early  settlers  of  the  province  endured  great 
hardships  and  privations.  The  length  and  severity 
of  the  winters,  the  scarcity  of  provisions,  and  their 
complete  isolation  from  the  mainland,  reduced  them 
to  such  straits  that,  it  is  said,  upon  one  occasion  at 
least,  in  order  to  preserve  life, human  flesh  was  eaten. 
In  the  year  1771  a  number  of  immigrants  arrived 
from  Argyleshire  and  settled  at  Richmond  Bay,  and 
during  the  following  year  another  lot  arrived  from 
the  same  place  and  settled  in  Malpeque,  now  called 
Princetown.  About  the  same  time  a  considerable 
number  of  Highland  Catholics  arrived  and  took  up 
their  abode  in  Tracadio.  In  1774  and  1775  an  ad- 
ditional number  arrived  from  Perthshire  and  settled 
in  Cove  Head  and  St.  Peters,  while  others  who  ar- 
rived about  the  same  time  from  Morayshire  settled 
in  Cavendish,  and  a  considerable  number  from  Dum- 
frieshire  settled  in  Georgetown  and  surrounding 
places.  After  the  restoration  of  peace  in  1784,  Be- 
deque  received  a  considerable  number  of  American 
Loyalists.  At  this  date,  however,  the  number  of 
settlers  was  few  and  these  were  widely  scattered. 

The  late  Rev.  James  McGregor,  D.  D.,  of  Pictou, 
Nova  Scotia,  was  the  first  Presbyterian  missionary 
to  visit  Prince  Edward  Island.     His  first  visit  was 


History  of  Presbyterianism 


made  in  the  year  1791,  one  hundred  and  thirteen 
years  ago,  and  the  journey  was  repeated  as  often  as 
his  arduous  labors  on  the  mainland  would  admit.  On 
each  of  these  missionary  tours  he  visited,  preached 
and  administered  the  sacraments  in  all  the  principal 
settlements.  After  the  arrival  and  settlement  of 
Rev.  John  Keir  at  Malpeque,  and  of  Rev.  Peter 
Gordon  at  St.  Peters,  Dr.  McGregor's  visits  to 
Prince  Edward  Island  became  less  frequent,  his 
time  being  fully  occupied  on  the  mainland. 

At  the  time  of  Dr.  McGregor's  first  visit  to  Prince 
Edward  Island  there  was  only  one  road  in  the  whole 
province,  viz. :  from  Charlottetown  to  Cove  Head, 
a  distance  of  fifteen  miles.  This  road  led  along  the 
north  shore,  and  travellers  were  ferried  across  the 
numerous  creeks  in  canoes,  or  dug-outs,  and  their 
horses,  if  they  had  any,  swam  after  them.  On  the 
occasion  of  his  first  visit  the  doctor  spent  three 
weeks  amongst  the  people  of  Princetown.  During 
his  first  sermon,  which  was  delivered  in  the  Gaelic 
language,  many  of  the  people  refused  to  sit  down, 
but  stood  in  groups  talking  and  laughing  as  though 
at  a  picnic  party.  At  the  second  discourse,  which 
was  in  English,  they  were  more  orderly.  These 
were  the  first  sermons  many  of  the  people  ever 
had  heard.  On  this  occasion  Dr.  McGregor  bap- 
tized over  sixty  children. 

In  this  place  the  doctor  had  a  visit  from  a  couple 
who  were  not  enjoying  that  matrimonial  harmony 
which  makes  life  happy.  They  hinted  to  the  doctor 
their  suspicion  that  all  their  trouble  arose  from  the 

10 


On  Prince  Edward  Island 


fact  that  they  had  been  married  by  a  magistrate 
and  expressed  a  wish  that  he  would  marry  them 
properly.  He  asked  them  to  stand  up  before  him, 
and,  while  not  performing  the  marriage  ceremony, 
he  spoke  to  them  on  their  mutual  duties  and  obliga- 
tions, prayed  with  them  and  expressed  the  hope  that 
hereafter  they  would  live  together  in  peace  and  har- 
mony, and  tradition  says  that  during  the  remainder 
of  their  days  they  enjoyed  a  fair  share  of  connubial 
felicity. 

Another  incident,  the  truth  of  which  is  authenti- 
cated by  the  grandchildren  of  the  principal  parties 
concerned,  illustrates  the  primitive  simplicity  of  the 
manners  and  habits  of  the  early  settlers  of  the  coun- 
try. The  narrative  as  told  to  the  writer  by  one  of 
the  grandsons,  an  intelligent  and  highly  respected 
young  man,  in  the  western  part  of  the  island,  follows, 
only  the  names  being  changed:  "On  a  cold  win- 
ter's night  Sandy  McLure  hitched  his  team  to  Mal- 
colm McRae's  gate  and  went  in  to  warm  himself 
before  crossing  the  Bay,  a  distance  of  nine  miles. 
McRae  put  up  and  fed  the  oxen,  for  the  team  con- 
sisted of  a  yoke  of  oxen  and  a  sled.  He  then  at- 
tended to  the  wants  of  the  driver,  supplying  him 
with  a  good  stiff  glass  of  Scotch.  Under  the  ex- 
hilarating influences  of  the  draught  Sandy  became 
very  communicative,  and  in  a  great  secret  told 
his  host  that  he  was  on  his  way  to  B.  to  marry  Jean 
Brown.  After  another  drink  or  two  Malcolm  per- 
suaded this  prospective  groom  to  lie  down  and  rest 
and  start  early  in  the  morning.     No  sooner  had 

II 


History  of  Presbyterianism 


Sandy  gone  to  sleep  than  Malcolm,  who  had  matri- 
monial designs  on  the  same  lady,  set  off  on  his 
journey,  crossed  the  ice,  reached  the  house  of  his 
intended,  proposed  marriage  and  was  accepted.  The 
parson  living  near  by,  the  two  were  soon  made  one. 
About  this  time  Sandy  McLure  put  in  an  appear- 
ance and  was  sorely  grieved  to  find  that  his  friend 
Malcolm  had  won  the  prize.  Jean  was  gone.  But 
here  comes  Mary,  her  milk  pail  in  hand  and  her 
cheeks  glowing  with  the  cold,  frosty  air,  and,  taking 
in  the  situation,  said :  'Why,  Sandy,  mon,  what's  the 
use  o'  greeting;  ain't  I  just  as  good  as  Jean?  Will 
you  hae  me?'  The  bargain  was  made  and  the  min- 
ister got  another  fee."  The  descendants  of  Malcolm 
and  Sandy  are  numerous,  intelligent  and  highly  re- 
spected, some  of  them  filling  honorable  positions 
both  in  church  and  state;  one  of  them  an  honored 
minister  in  the  Presbyterian  church  in  Canada,  two 
of  them  successful  missionaries  in  the  foreign  field, 
and  two  of  them  members  of  Parliament. 


12 


On  Prince  Edward  Island 


CHAPTER    II. 

PRINCETOWN  AND  BEDEQUE. 

The  Rev.  John  Keir,  the  second  Presbyterian  min- 
ister to  settle  on  Prince  Edward  Island  (Rev.  Peter 
Gordon  having  been  settled  a  year  earlier  at  St. 
Peters),  arrived  from  Scotland  in  the  autumn  of 
1808.  He  had  been  sent  out  specially  to  minister  to 
the  Presbyterians  in  Halifax,  Nova  Scotia,  but  the 
necessities  of  Prince  Edward  Island  were  so  urgent 
that  he  was  sent  thither  immediately  on  his  arrival 
at  the  former  place.  In  the  spring  of  1809  he  was 
called  to  Princetown.  He  accepted  the  call,  and  in 
June,  1810,  he  was  ordained  and  inducted  into  the 
pastoral  charge  of  that  congregation.  The  ministers 
who  took  part  in  the  ordination  services  were  Revs. 
James  McGregor,  Thomas  McCulloch,  Duncan 
Ross  and  John  Mitchell.  The  ordination  of  a  min- 
ister being  an  event  that  never  before  had  taken 
place  on  Prince  Edward  Island,  nearly  the  whole 
population  of  Richmond  Bay,  Bedeque,  Cavendish, 
and  New  London,  as  well  as  of  Princetown,  were 
present  on  that  occasion.  The  services  were  con- 
ducted partly  in  Gaelic  and  partly  in  English.  It  is 
doubtful  if  at  the  present  time  there  is  one  man  in 
the  congregation  of  Princetown  who  could  under- 
stand a  sermon  in  the  Gaelic  language.  At  the  time 
of  Mr.  Keir's  settlement  the  whole  of  Prince  county 
and  a  part  of  Queens  county  may  be  said  to  have 

13 


History  of  Presbyterianism 


constituted  his  parish.  Though  the  country  at  that 
date  was  sparsely  settled,  yet  such  an  extensive  field 
involved  a  vast  amount  of  physical  toil,  for  it  must 
be  remembered  that  there  were  then  almost  no  roads, 
very  few  horses  and  carriages,  and  almost  none  of 
the  travelling  comforts  and  luxuries  now  enjoyed 
by  the  more  highly  favored  but  hard  working  clergy 
of  the  present  day.  These  early  pioneers,  notwith- 
standing their  trials  and  privations  were  happy  in 
the  service  of  their  Master,  having  learned  "to  en- 
dure hardness  as  good  soldiers,"  without  murmur- 
ing at  their  lot. 

In  the  year  1819  Richmond  Bay  and  Bedeque 
were  disjoined  from  Princetown  and  were  min- 
istered to  by  Revs.  Andrew  Nichol  and  William 
McGregor,  successively,  until  the  autumn  of  1825, 
when  Bedeque  was  formed  into  a  separate  congre- 
gation and  called  Rev.  Robert  Sim  Patterson,  M. 
A.  The  call  was  signed  by  thirty-two  members  and 
by  twenty-eight  adherents.  Mr.  Patterson  was  or- 
dained and  inducted  into  the  pastoral  charge  of  Be- 
deque on  22nd  March,  1826.  The  congregation  be- 
ing small  and  widely  scattered  was  unable  to  give 
their  minister  a  large  salary  or  even  that  neces- 
sary for  a  comfortable  living,  but  Mr.  Patterson 
with  true  apostolic  zeal  and  self-denial  helped  the 
people  to  bear  their  burdens,  teaching  school  and 
laboring  with  his  hands  that  he  might  be  the  less 
burdensome  to  them  and  that  they  might  enjoy  the 
blessing  of  a  preached  gospel.  In  the  latter  part  of 
his  ministry  the  congregation  had  so  increased  in 


14 


On  Prince  Edward  Island 


numbers  and  in  wealth  that  they  were  able  to  min- 
ister to  the  comfort  of  their  pastor.  Though  his 
stipend  never  was  large,  yet  for  many  years  he  gave 
the  one-tenth,  and  for  the  last  few  years  of  his  min- 
istry the  one-fifth,  of  his  annual  income  for  religious 
and  benevolent  purposes.  Rev.  Mr.  Patterson 
seemed  to  be  like  the  man  of  whom  Bunyan  wrote : 

"There  was  a  man  and  some  did  count  him  mad, 
The  more  he  gave  away  the  more  he  had." 

Mr.  Patterson  continued  to  preach  regularly  until 
the  Sabbath  before  his  death,  which  took  place  in 
September,  1882,  in  the  fifty-eighth  year  of  his 
ministry.  This  was  perhaps  the  longest  unbroken 
pastorate  in  one  congregation  in  the  history  of  the 
Canadian  church.  His  jubilee  was  celebrated  in 
i875. 

Mr.  Patterson  was  one  of  the  first  students  edu- 
cated in  the  old  Pictou  Seminary,  and  he,  together 
with  the  late  John  McLean  and  John  L.  Murdoch, 
was  sent  to  Glasgow,  Scotland,  when,  after  the 
necessary  examination,  they  each  received  from  the 
university  of  that  city  the  degree  of  M.  A.,  and 
were  licensed  to  preach  the  gospel.  On  their  ar- 
rival in  Scotland  these  three  young  men  called  upon 
a  minister  to  whom  they  had  letters  of  introduction. 
After  a  few  minutes'  conversation  he  called  his  wife, 
Mrs.  Brown,  to  come  and  see  the  three  young 
preachers  who  had  just  come  from  America.  On 
entering  the  room  she  lifted  up  her  hands  in  aston- 
ishment, saying,  "Aye,  mon,  they're  no'  black." 

15 


History  of  Presbyterianism 


During  his  whole  life  Mr.  Patterson  was  a  dili- 
gent student.  As  an  evidence  of  this  fact,  after  he 
was  seventy  years  of  age  he  studied  and  became 
quite  proficient  in  the  Spanish  language.  He  was 
an  earnest  and  faithful  preacher  and  pastor,  a  man 
of  genuine  piety,  greatly  beloved  not  only  by  his 
congregation  but  by  all  who  knew  him. 

After  a  few  months'  vacancy  Bedeque  called  Rev. 
William  Scott,  of  the  north  of  Ireland,  a  student  of 
the  celebrated  Dr.  Cook.  Mr.  Scott,  like  his  vener- 
able predecessor,  Mr.  Patterson,  was  an  able  and 
earnest  preacher,  abundant  in  labors  and  highly  es- 
teemed by  a  devoted  and  intelligent  people.  His 
ministry  in  Bedeque,  extending  over  several  years, 
was  crowned  with  much  success ;  but  the  field  being 
large  and  scattered,  involving  a  large  amount  of 
physical  toil,  Mr.  Scott,  whose  health  was  not  very 
robust,  was  compelled  to  resign  his  charge  of  the 
congregation.  Mr.  Scott  was  succeeded  by  Rev. 
Wm.  Tuffts,  who,  beside  Bedeque,  had  charge  also 
of  Summerfield.  Having  youth  and  mental  and 
physical  vigor  on  his  side,  he  ministered  to  this  large 
and  scattered  field  for  about  seven  years  with  great 
success,  when  he  accepted  a  call  to  a  charge  in  On- 
tario, and  Bedeque  again  became  vacant.  The  next 
minister  settled  over  that  field  was  Rev.  William 
McCulloch  Thompson.  After  a  short  pastorate  he 
was  succeeded  by  Rev.  R.  S.  Whidden. 

Let  us  now  return  to  Princetown.  This  congre- 
gation under  the  able  and  faithful  labors  of  Rev. 
Dr.  Keir  continued  to  prosper  morally,  spiritually 

16 


On  Prince  Ed<ward  Island 


and  financially,  until  it  became  the  model  congrega- 
tion of  the  Presbytery,  and  not  a  few  are  of  the 
opinion  that  it  holds  that  enviable  position  up  to 
the  present  time.     In  the  year  1846  Dr.  Keir  was 
by  the  Synod  of  the  Presbyterian  church  of  Nova 
Scotia  appointed  to  the  honorable  and  responsible 
position  of  Professor  of  Theology,  a  position  which, 
for  many  years,  had  been  ably  filled  by  the  late  Rev. 
Thomas  McCulloch,  D.  D.    This  appointment  neces- 
sarily added  greatly  to  the  labors  of  the  doctor, 
whose  powers  for  many  years  had  been  taxed  to 
nearly  their  utmost  capacity.     His  theological  lec- 
tures were  carefully  written  and  were  the  result 
of  much  reading  and  of  close  study.    The  course  of 
lectures  extended  over  four  years  of  two  months 
each    year.      During   the    theological    sessions    his 
pulpit  was  supplied  by  the  members  of  the  Presby- 
tery.   Dr.  Keir's  jubilee  took  place  in  the  month  of 
June,  1857,  ar»d  the  large  gathering  from  all  parts 
of  the  province  and   from   neighboring  provinces 
gave  evidence  of  the  high  esteem  in  which  the  ven- 
erable doctor  was  held  by  the  church  generally.    In 
the  following  year,  1858,  while  attending  a  meeting 
of  the  Synod  in  Truro,  Nova  Scotia,  he  died  sud- 
denly, in  the  seventy-ninth  year  of  his  age  and  in 
the  fifty-first  of  his  ministry  in  Princetown.     As  a 
man,  as  a  Christian,  as  a  minister  of  Jesus  Christ, 
as  Professor  of  Theology,  as  President  of  the  Board 
of  Foreign  Missions,  and  in  all  the  various  relations 
of  life,  Dr.  Keir  deservedly  stood  high  in  the  esti- 
mation of  his  brethren  and  of  the  whole  church. 
b  17 


History  of  Presbyierianism 


Dr.  Keir  was  succeeded  in  the  pastorate  of 
Princetown  by  Rev.  Robert  Laird,  one  of  his  own 
theological  students,  who  was  ordained  and  inducted 
on  12th  June,  i860.  Here  Mr.  Laird  continued  to 
labor  for  nineteen  years  with  diligence,  ability  and 
success.  It  was  during  his  ministry  that  the  station 
at  Kensington, then  called  Barrett's  Cross,  was  taken 
up.  Every  alternate  Sabbath  for  several  years,  Mr. 
Laird,  after  preaching  twice  in  Princetown,  gave  a 
third  service  at  Kensington.  Being  a  central  place, 
on  the  line  of  railway  and  surrounded  by  a  wealthy 
farming  country,  this  little  village  grew  rapidly,  so 
that  where  at  the  time  the  writer  first  passed 
through  that  place  there  were  only  two  dwelling 
houses,  and  one  of  them  a  country  tavern,  there  is 
now  a  thriving  town,  with  a  large  and  prospering 
business  and  three  large,  handsome  churches,  Pres- 
byterian, Episcopalian  and  Methodist,  all  well  filled. 
In  October,  1879,  Mr.  Laird's  resignation  of  the 
pastorate  of  Princetown  was  accepted,  and  on  30th 
June,  in  the  following  year,  Mr.  George  McMullan, 
B.  A.,  was  ordained  and  inducted  as  pastor  of  this 
congregation.  For  fifteen  years  Mr.  McMullan  was 
the  esteemed  pastor  of  Princetown,  when  failing 
health  compelled  him  to  resign.  After  remaining 
vacant  for  a  few  months,  Rev.  J.  M.  Fisher  of  New 
Brunswick  was  called  an*4  settled  over  this  congre- 
gation, he  being  their  fourth  minister  within  a  period 
of  eighty-seven  years. 

The  first  Presbytery  of  Prince  Edward  Island 
was,  by   deed  of  the   Synod  of  the   Presbyterian 

18 


On  Prince  Edward  Island 


church  of  Nova  Scotia,  formed  on  nth  October, 
1 82 1,  and  held  its  first  meeting  in  the  house  of 
Archibald  Campbell,  Esq.,  Lot  16,  and  consisted  of 
Rev.  John  Keir,  moderator,  Robert  Douglas,  the 
grandfather  of  Professor  Falconer,  of  Halifax, 
William  McGregor,  ministers,  and  Mr.  Edward 
Ramsay,  ruling  elder.  Mr.  Douglas  was  clerk  of 
the  first  Presbytery  of  Prince  Edward  Island. 


19 


History  of  Presbyterianism 


CHAPTER    III. 

NEW  LONDON  AND  CAVENDISH. 

Cavendish  is  one  of  the  oldest  settlements  in  the 
province.  Its  first  settlers  came  from  Moroyshire, 
Scotland,  about  the  year  1774.  For  about  twenty- 
two  years  these  early  settlers  were  without  regular 
gospel  ordinances;  but  they  had  not  forgotten  the 
early  religious  training  they  had  received  in  the 
pious  homes  of  their  youth.  The  greater  part  of 
them  regularly  observed  the  worship  of  God  in  their 
families,  and  they,  as  well  as  the  people  of  Malpeque 
and  Bedeque,  carried  their  little  children  all  the  way 
to  Charlottetown  that  they  might  receive  baptism  at 
the  hands  of  that  beloved  servant  of  God,  the  late 
parson  Des  Brisay  of  the  Episcopal  church.  He  had 
been  brought  up  a  Presbyterian  and  he  baptized  their 
children  according  to  the  Presbyterian  form.  He 
was  a  liberal-minded  Christian  and  generously  gave 
the  use  of  his  church  to  Presbyterian  ministers  and 
even  invited  them  to  preach  for  him,  he  going 
through  the  Church  of  England  service. 

The  first  Presbyterian  minister  who  visited  and 
preached  in  Cavendish  was  the  late  Rev.  James  Mc- 
Gregor, D.  D.  On  Wednesday,  July  16,  1806,  the 
doctor  preached  in  the  house  of  Mr.  Simpson, 
grandfather  of  Rev.  Allan  Simpson,  late  of  Park 
Street  church,  Halifax.  His  text  was  Ezek.  xxxvi : 
31.     On  the  following  day  he  preached  two  dis- 

20 


On  Prince  Edward  Island 


courses  on  Gal.  ii  130  in  the  house  of  Mr.  Cozens, 
New  London.  He  visited  and  preached  in  these 
settlements  twice  between  this  period  and  the  settle- 
ment of  Dr.  Keir  in  Princetown,  in  1810,  and  that 
of  Rev.  Mr.  Pidgeon  in  St.  Peters,  in  181 1.  After 
the  settlement  of  these  two  faithful  sentinels,  one  in 
the  east  and  the  other  in  the  west,  Dr.  McGregor's 
missionary  labors  were  confined  almost  exclusively 
to  his  extensive  field  on  the  mainland. 

Rev.  John  Keir  from  the  time  of  his  settlement  in 
Princetown  gave  a  part  of  his  services  to  Cavendish 
and  New  London;  having,  however,  the  whole  of 
Prince  county  and  a  part  of  Queens  under  his  pas- 
toral oversight,  the  amount  of  supply  given  to  Cav- 
endish and  New  London  must  have  been  very 
limited  indeed.  But  a  congregation  composed 
largely  of  such  men  as  the  McNeills  and  the  Lairds, 
the  Lockerbys  and  the  Simpsons,  when  they  had  no 
settled  minister  were  well  able  to  conduct  intelli- 
gently, amongst  themselves,  religious  services,  and 
did  so  until  they  obtained  a  pastor  of  their  own. 

Having  constituted  a  part  of  Mr.  Keir's  charge 
for  twenty  years,  Cavendish  and  New  London  were 
organized  into  a  separate  and  distinct  congregation 
on  1 6th  June,  1826.  On  the  same  day  moderation  in 
a  call  was  granted  to  this  new  field  which  resulted  in 
favor  of  Mr.  Hugh  Dunbar,  who  accepted  the  in- 
vitation, and  was  ordained  and  inducted  as  their 
pastor  on  27th  March,  1827.  The  ministers  taking 
part  in  the  ordination  and  induction  services  were 
Revs.  John  Keir,  Robert  Douglas  and  R.  S.  Patter- 

21 


History  of  Presbyterianism 


son,  M.  A.  Mr.  Dunbar  after  eight  years  of  faith- 
ful service  resigned  his  charge  of  this  field  and  took 
charge  of  a  school  in  Summerfield.  On  the  Sab- 
bath days  he  preached  to  the  Presbyterian  families 
in  that  settlement  and  in  a  short  time  succeeded  in 
erecting  a  comfortable  place  of  worship  and  in 
gathering  together  quite  a  number  of  families  who 
now  constitute  an  important  section  of  the  congre- 
gation of  Clifton  and  Granville.  In  the  year  1858, 
Mr.  Dunbar  was  taken  suddenly  ill  and  died  between 
his  own  dwelling  and  the  schoolhouse  in  which  he 
had  so  long  and  faithfully  labored.  Mr.  Dunbar  was 
a  good  scholar,  a  man  of  more  than  ordinary  ability, 
an  able  and  instructive  preacher,  as  will  be  readily 
admitted  by  those  who  have  heard  him  or  have  read 
his  published  sermons,  and  was,  above  all,  a  pious, 
consistent  and  devoted  servant  of  God.     . 

The  next  minister  settled  in  Cavendish  and  New 
London  was  the  late  lamented  Dr.  John  Geddie.  He 
was  ordained  and  inducted  over  this  charge  on  13th 
March,  1838.  The  call  to  Dr.  Geddie  was  signed  by 
thirty-four  communicants  and  by  seven  adherents. 
Rev.  Robert  Douglas  preached  the  ordination  ser- 
mon from  II  Kings  iv.ty,  10;  Rev.  John  Keir  ad- 
dressed the  minister,  the  Rev.  William  McGregor 
addressed  the  congregation,  and  Rev.  R.  S.  Patter- 
son, M.  A.,  preached  the  concluding  sermon. 

Mr.  Geddie,  though  his  bodily  presence  was  weak, 
was  a  man  of  indomitable  energy,  firmness  and  de- 
termination, and  he  immediately  entered  upon  his 
congregational  work  with  unusual  energy  and  de- 

22 


On  Prince  Edward  Island 


votion.  Though  from  early  life  his  heart  was  set 
on  foreign  mission  work,  he  was  yet  one  of  the  most 
devoted  and  zealous  of  home  workers.  He  was 
abundant  in  labors,  and  there  was  ample  scope  for 
his  eneriges,  for  the  whole  island  was  little  more 
than  a  mission  field.  His  zeal  was,  by  the  blessing  of 
God,  the  means  of  infusing  new  life  in  his  co-pres- 
byters with  regard  to  church  work  both  at  home 
and  abroad.  At  a  time  when  railroads  were  not 
thought  of,  and  when  there  were  neither  the  com- 
forts nor  conveniences  of  travel  that  there  now  are, 
he  traversed  the  whole  island,  visiting  every  settle- 
ment in  which  Presbyterian  families  were  to  be 
found,  and  never  allowed  cold  or  storm  to  interfere 
with  the  fulfilment  of  his  appointments.  He  was 
always  a  welcome  visitor.  Even  his  old  horse,  Samp- 
son, for  his  master's  sake  was  always  welcome  to 
the  best  the  stable  could  afford.  Mr.  Geddie's  gentle 
and  kindly  nature  secured  for  him  the  warm  attach- 
ment of  old  and  young  not  only  in  his  own  congre- 
gation, but  wherever  he  was  known.  He  formed  a 
missionary  society  in  his  own  congregation  in  1837, 
and  through  his  influence  missionary  societies  were 
formed  in  all  the  congregations  of  the  Presbytery, 
and  their  first  contributions  were  sent  to  the  London 
Missionary  Society. 

In  1844  the  propriety  of  undertaking  the  support 
of  a  foreign  missionary  amongst  the  heathen  was 
brought  before  the  Synod  of  the  Presbyterian 
church  of  Nova  Scotia  by  Mr.  Geddie  in  the  form  of 
an  overture.     It  was  sent  down  to  Presbyteries  to 

23 


History  of  Presbyterianism 


report  at  next  meeting  of  Synod.  When,  in  1845, 
the  Synod  did  resolve  to  undertake  the  work,  and 
advertised  for  a  missionary,  the  Rev.  John  Geddie 
(who  had  been  dedicated  to  foreign  mission  work  by 
godly  parents,  as  an  expression  of  gratitude  to  God 
for  sparing  their  child's  life  in  a  case  of  severe  ill- 
ness) offered  his  services,  which  were  accepted. 
This  of  course,  led  to  his  separation  from  his  con- 
gregation, which  took  place  on  20th  October,  1845. 
Though  his  people  were  warmly  attached  to  him, 
and  would  gladly  have  retained  his  services,  yet  from 
a  sense  of  duty  to  the  benighted  heathen,  and  in  the 
spirit  of  obedience  to  the  will  of  the  Great  Head  of 
the  church,  they  consented  to  part  with  their  beloved 
pastor,  and  followed  him  with  their  kind  wishes  and 
earnest  prayers  in  his  work  of  faith  and  labor  of  love 
amongst  the  perishing  heathen.  Thus  from  this  little 
island  there  went  out  the  first  Canadian  missionary 
to  the  heathen,  and  one  of  the  most  successful,  for 
he  could  say,  "When  I  landed  on  Aneiteum  there 
was  not  a  Christian,  and  before  I  left  there  was  not 
a  heathen,  on  the  island." 

After  Mr.  Geddie's  departure  to  the  foreign  field 
Cavendish  remained  vacant  for  about  four  years, 
receiving  during  that  time  such  supply  as  Presby- 
tery was  able  to  give  them.  In  March,  1848,  they 
called  Mr.  Joseph  Handyside,  a  gifted  and  popular 
preacher  who  had  just  come  out  from  the  U.  P. 
Church  of  Scotland,  but  Mr.  Handyside  was  taken 
suddenly  ill  in  Pictou,  and  being  of  a  delicate  con- 
stitution, he  sank  rapidly  into  a  decline  and  passed 


24 


On  Prince  Edward  Island 


peacefully  into  that  "rest  which  remaineth  for  the 
people  of  God."  In  1849  they  called  Rev.  George 
Patterson,  but  were  again  disappointed,  Mr.  Patter- 
son having  accepted  a  call  from  Salem  church,  Green 
Hill,  N.  S.  In  the  following  year  Mr.  Isaac  Murray 
accepted  an  invitation  from  the  congregation  of 
Cavendish  and  New  London,  and  on  16th  January, 
1850,  was  ordained  and  inducted  as  their  pastor. 
The  call  to  Mr.  Murray  was  signed  by  one  hundred 
and  one  communicants  and  by  forty-one  adherents. 
Rev.  R.  S.  Patterson,  M.  A.,  preached  the  ordina- 
tion sermon  on  the  words,  "That  the  man  of  God 
may  be  perfect."  Rev.  John  Keir  addressed  the 
minister  and  Rev.  J.  C.  Sinclair  the  congregation. 
Rev.  Isaac  Murray's  pastorate  in  this  large  and  in- 
teresting field  extended  over  a  period  of  twenty- 
eight  years.  A  good  scholar,  a  close  student,  and  a 
man  of  more  than  ordinary  ability,  his  sermons  were 
always  of  a  high  order  and  were  duly  appreciated  by 
an  intelligent  people.  Mr.  Murray  was  a  teacher 
as  well  as  a  preacher.  In  recognition  of  his  scholar- 
ship and  of  his  ability  both  as  a  preacher  and  as  a 
writer  the  degree  of  D.  D.  was  conferred  upon  him 
by  one  of  the  leading  colleges  in  the  United  States. 
Faithful  in  the  performance  of  his  pastoral  work 
and  in  all  the  duties  of  his  office,  his  labors  were 
crowned  with  much  success  and  his  congregation 
rapidly  improved  under  his  faithful  ministry. 

But  Dr.  Murray's  labors  were  not  confined  to  his 
own  congregation.  Having  youth  and  energy  in  his 
favor,  while  many  of  his  co-presbyters  were  some- 


25 


History  of  Presbyterianism 


what  advanced  in  years,  a  large  share  of  the  work 
of  the  Presbytery  fell  to  his  lot.  He  also  took  a  deep 
interest  in  education,  was  for  many  years  a  member 
of  the  board  of  education,  and  prepared  a  number 
of  young  men  for  entering  college,  several  of  whom 
now  occupy  prominent  places  in  the  church;  e.  g., 
Rev.  Allan  Simpson,  the  popular  pastor  of  Park 
Street  church,  Halifax ;  Rev.  L.  G.  McNeill,  the  able 
and  eloquent  pastor  of  St.  Andrew's  church,  St. 
John,  N.  B., ;  Rev.  Andrew  Lockerby  of  the  United 
States,  Rev.  George  Laird  of  Manitoba,  Hon.  David 
Laird,  ex-Governor  of  the  Northwest  Territories, 
Rev.  Charles  Fraser  and  many  others.  On  30th  Oc- 
tober, 1862,  Rev.  Dr.  Murray  resigned  the  charge 
of  the  New  London  section  of  his  congregation  and 
gave  his  whole  time  to  Cavendish,  New  Glasgow 
and  Rustico,  until  nth  July,  1877,  when  he  accepted 
a  call  from  the  united  congregation  of  New  London 
north  and  south.  Here  the  Doctor  remained  for 
about  one  year  and  a  half  and  accepted  a  call  to 
Prince  Street  Presbyterian  church,  Charlottetown. 
Here  Dr.  Murray  laboured  with  his  well-known 
ability  for  several  years,  when  he  accepted  a  call 
from  Thorburn,  N.  S.  The  Doctor  was  soon  after 
called  to  an  important  congregation  in  Sydney,  Cape 
Breton,  where,  with  much  ability,  energy  and  suc- 
cess, he  continued  to  preach  the  gospel  and  discharge 
his  pastoral  duties  until  in  the  forty-seventh  year  of 
his  ministry,  in  July,  1896,  he  felt  himself  justified 
in  resigning  his  charge  and  retiring  from  the  active 
duties  of  the  ministry. 

26 


On  Prince  Ed<ward  Island 


After  the  retirement  of  Dr.  Murray  from  the  pas- 
torate of  Prince  Street  church,  Charlottetown,  the 
congregation  disbanded,  there  not  being  room  in  the 
city  for  three  Presbyterian  churches.  Some  of  the 
Prince  Street  families  united  with  St.  James'  church 
and  the  remainder  with  Zion  church. 

In  New  London  North  and  Summerfield,  before 
the  union  of  North  and  South  New  London  under 
Dr.  Murray,  the  Rev.  Alexander  Cameron  of  Nova 
Scotia  was  settled  and  for  about  nine  years  dis- 
charged with  great  fidelity  all  the  duties  of  the  pas- 
torate. The  successor  of  Mr.  Cameron  in  this  field 
was  Rev.  W.  A.  Mason,  B.  A.  He  was  inducted  on 
the  9th  February,  and  his  resignation  was  accepted 
on  1 6th  August,  1887.  New  London  North  was 
then  united  with  Kensington  and  placed  under  the 
care  of  Rev.  J.  McLeod,  M.  A.,  and  Summerfield 
was  united  with  Bedeque  under  the  care  of  Rev. 
Wm.  Tuffts. 

Cavendish,  New  Glasgow  and  Rustico,  after  be- 
ing a  few  months  vacant,  gave  a  unanimous  call  to 
Rev.  Wm.  P.  Archibald,  M.  A.,  which  he  accepted. 
The  call  was  signed  by  146  members  and  by  a  large 
number  of  adherents.  Mr.  Archibald  was  inducted 
on  6th  March,  1878,  and  for  eighteen  years  he  con- 
tinued to  discharge  all  the  duties  of  his  office  with 
fidelity  and  with  a  large  measure  of  success.  Mr. 
Archibald's  labors  were  highly  appreciated  by  his 
congregation,  which  is  one  of  the  most  intelligent  in 
the  Presbytery.  As  a  recognition  of  Mr.  Archi- 
bald's scholarship  and  of  his  attainments  in  his  pro- 


27 


History  of  Presbyterianism. 


fessional  studies,  he  had  conferred  on  him  the  de- 
grees of  Master  of  Arts  and  Bachelor  of  Divinity 
by  his  alma  mater.  Having  accepted  a  call  to  a  con- 
gregation in  Nova  Scotia  in  1896,  his  connection 
with  the  congregation  of  Cavendish  was  dissolved. 
Mr.  Archibald  was  succeeded  by  Rev.  Mr.  Robert- 
son, followed  in  December,  1899,  by  Rev.  M.  H. 
Mcintosh,  B.  A. 


28 


On  Prince  Edward  Island 


CHAPTER  IV. 

RICHMOND  BAY  AND  ALBERTON. 

This  congregation,  like  Bedeque,  Cavendish  and 
New  London,  originally  formed  a  part  of  Rev.  Dr. 
Keir's  extensive  charge.  The  first  minister  settled 
at  Richmond  Bay  after  its  separation  from  Mal- 
peque  was  Rev.  Andrew  Nichol,  a  preacher  from  the 
Associate  Synod  of  Scotland.  Rev.  James  Mc- 
Gregor, D.  D.,  of  Nova  Scotia  assisted  at  his  ordi- 
nation and  induction  in  the  year  1819.  Mr.  Nichol 
died  after  one  year's  service ;  and  so  unexpected  was 
that  event  that  his  congregation  had  assembled  to 
hear  the  gospel  from  his  lips  at  the  very  moment 
his  spirit  entered  the  portals  above.  In  the  year  1821 
Rev.  William  McGregor  succeeded  Mr.  Nichol  in 
the  pastorate  of  Richmond  Bay.  His  ministry  in 
that  congregation  extended  over  a  period  of  twenty- 
six  years,  when  on  15th  July,  1847,  his  resignation 
was  accepted.  Mr.  McGregor  was  a  preacher  of 
great  earnestness  and  of  more  than  ordinary  power, 
— a  man  of  deep  and  genuine  piety,  and  greatly  be- 
loved by  his  brethren. 

After  a  vacancy  of  nearly  six  years  they  called 
Rev.  J.  M.  MacLeod,  who  was  licensed  on  5th  Jan- 
uary and  ordained  and  inducted  on  9th  November, 
1853.  The  charge  then  extended  from  Lot  11  in 
the  West  to  Traveller's  Rest,  a  distance  of  thirty- 
three  miles.     The  two  principal  stations  were  Lots 

29 


History  of  Presbyterianism 


14  and  16.  In  each  of  these  places  there  was  a  com- 
fortable church.  In  these  two  places,  according  to 
the  custom  of  olden  times,  nothing  less  than  two  dis- 
courses with  about  fifteen  minutes'  intermission 
would  satisfy  the  people ;  and  if  a  discourse  did  not 
occupy  an  hour  in  its  delivery  it  was  hardly  worth 
going  to  hear.  The  other  preaching  stations  were 
St.  Eleanors,  in  the  Court  House ;  Summerside,  or 
Green's  Shore,  as  it  was  then  called,  and  Traveller's 
Rest.  On  the  east  side  of  Grand  river  were  Tyne 
Valley,  Lot  11  and  Egmont  Bay.  In  order  to  give 
these  stations  as  frequent  supply  as  possible,  the 
preacher,  after  giving  two  discourses  of  the  ortho- 
dox length  in  the  church  at  Lot  16,  gave  a  third 
service  at  Summerside  and  a  fourth  in  the  Court 
House  at  St.  Eleanors.  On  the  west  side  of  Grand 
River  the  services  were  the  same  as  on  the  east,  viz. : 
two  sermons  in  the  church  near  Port  Hill,  one  at 
Tyne  Valley  and  one  at  Lot  11  or  at  Egmont  Bay. 
On  every  alternate  Sabbath,  Rev.  R.  S.  Patterson 
preached  at  Summerside  in  the  afternoon.  At  that 
time,  1854,  there  were  only  about  one  dozen  dwell- 
ing houses  in  Summerside,  and  neither  church  nor 
schoolhouse.  When  the  writer  commenced  holding 
services  at  Summerside  a  room  in  a  private  house 
about  twelve  feet  square  held  all  the  church-going 
people  in  the  place.  Soon  it  was  found  necessary  to 
move  into  a  larger  building,  a  new  school  house 
which  had  just  been  built;  that  becoming  over- 
crowded, a  hall  was  provided.  In  1859  the  Rev.  Mr. 
Patterson  and  the  writer  purchased  the  site  of  the 


30 


On  Prince  Edward  Island 


present  church.  About  this  time  a  call  from  New- 
port, Nova  Scotia,  which  Mr.  MacLeod  accepted, 
left  the  congregation  of  Richmond  Bay  vacant.  Dur- 
ing this  vacancy,  extending  from  June,  1859,  to 
August,  1862,  the  congregation  was  divided  into  two 
charges,  and  on  the  last  named  date  Rev.  William 
R.  France  was  ordained  and  inducted  over  Lot  16 
and  Summerside.  The  West  Side  of  Richmond  Bay 
remained  vacant  until  February,  1865,  when  Rev.  J. 
D.  Murray  became  the  pastor.  After  the  lapse  of 
two  years  Mr.  Murray's  resignation  was  accepted, 
and  Rev.  Robert  Cumming  was  settled  in  this  field 
and  continued  to  labor  there  with  great  acceptance 
and  success  until  January,  1872,  when  he  accepted  a 
call  to  Knox  church,  New  Glasgow,  N.  S. 

During  Mr.  France's  pastorate  in  Summerside  the 
new  church  was  finished  and  filled,  and  the  congre- 
gation in  a  healthy  and  prosperous  condition,  but 
Mr.  France  having  accepted  a  call  to  another  charge, 
Summerside  became  vacant.  Presbyterianism  from 
the  first  took  the  lead  in  Summerside  and  the  blue 
banner  still  holds  the  foremost  place.  This  may  be 
accounted  for  partly  by  the  fact  that  the  surround- 
ing country  of  which  Summerside  is  largely  made 
up  is  mostly  composed  of  Scotch  Presbyterians ;  and 
partly  by  the  able,  faithful  and  judicious  minis- 
trations of  Revs.  W.  R.  France  and  Neil  McKay, 
who  labored,  the  former  about  ten,  and  the  latter 
about  thirteen,  years  in  that  congregation.  So  rap- 
idly did  the  cause  in  Summerside  advance  that  at 
the  time  of  Mr.  France's  translation  to  Mount  Stew- 


3i 


History  of  Presbyterianism 


art,  they,  feeling  able  to  support  a  minister  alone, 
sought  and  obtained  separation  from  Richmond  Bay 
East,  and  secured  the  services  of  Rev.  Neil  McKay 
of  St.  David's  church,  St.  John,  N.  B.,  who  after 
thirteen  years  of  successful  labor  accepted  a  call  to 
St.  John's  church,  Chatham,  N.  B.  Rev.  Mr.  Mc- 
Kay was  succeeded  by  Rev.  P.  Gerrior,  whose  resig- 
nation, after  one  year,  was  accepted.  He  was  suc- 
ceeded by  Rev.  Mr.  Dickie,  whose  pastorate  ex- 
tended over  a  period  of  six  years.  Both  as  a  pas- 
tor and  as  a  preacher  Mr.  Dickie  stood  very  high  in 
the  estimation  of  his  people,  and  there  was  deep  sor- 
row and  regret  when  his  resignation  was  accepted. 
Mr.  Dickie  went  from  Summerside  to  Windsor, 
Nova  Scotia,  where  he  still  ministers  to  the  large 
and  intelligent  congregation  of  St.  John  in  that 
town.  The  next  pastor  of  Summerside  was  Rev. 
Mr.  Dill,  who  was  succeeded  by  the  present  able  and 
popular  pastor,  Rev.  Dr.  Smith.  Lot  16,  or  Rich- 
mond Bay  East,  now  thrown  off  by  Summerside, 
was  joined  with  Richmond  Bay  West  in  1873  and 
formed  into  one  congregation,  of  which  Rev.  Henry 
Crawford  became  the  pastor  in  1874.  Mr.  Craw- 
ford continued  pastor  of  this  extensive  field  until 
188 1,  when  his  resignation  was  accepted,  and  the 
congregation  was  again  divided  into  two :  Richmond 
Bay  East  and  Richmond  Bay  West.  Over  the  for- 
mer Rev.  Archibald  Beacon  was  settled  in  Decem- 
ber, 1886;  and  over  the  latter,  Rev.  Thomas  Corbet, 
whose  congregation  was  composed  of  Tyne  Valley, 
Egmont  Bay  and  Lot    II.     This    field    prospered 


32 


On  Prince  Edward  Island 


greatly  during  the  ministry  of  Mr.  Corbet,  which 
lasted  for  seven  years,  when  his  resignation  was  ac- 
cepted on  26th  March,  1893.  After  a  vacancy  of 
about  two  years  Mr.  Malcolm  McKenzie  succeeded 
Mr.  Corbet  in  Tyne  Valley.  Mr.  Brown's  resigna- 
tion of  Richmond  Bay  East  was  accepted  in  1888; 
Mr.  J.  R.  McKay  was  his  successor. 

In  1850,  Alberton,  West  Cape,  Montrose  and  Tig- 
nish,  indeed  the  whole  of  Prince  county  west  of 
Lot  11,  constituted  one  congregation  and  was  un- 
der the  charge  of  Rev.  John  C.  Sinclair.  Though 
the  field  was  large  the  population  was  sparse,  there 
being  only  fifty-seven  families  all  told.  Though 
Tignish  was  only  twelve  miles  from  the  nearest 
church,  viz.,  Alberton,  or  the  Dock  church,  as  it 
was  then  called,  it  took  the  people  of  that  settlement 
three  days  to  go  to  church  and  return  home.  They 
started  on  Saturday  morning,  and  traveled  around 
the  shore  until  they  came  to  Montrose  River.  Over 
this  river  they  were  paddled  in  a  log  canoe,  their 
horses  swimming  after  them.  They  then  pursued 
their  journey  on  to  the  Dock,  where  the  old  church 
stood.  Here  they  spent  their  Sabbath  and  on  Mon- 
day retraced  their  steps.  The  old  church  at  the 
Dock  was  capable  of  containing  about  two  hundred 
and  that  at  West  Cape  about  one  hundred  and  fifty. 

This  was  the  entire  Protestant  church  accommo- 
dation for  the  whole  western  part  of  Prince  county. 
The  stipend  paid  at  that  time  was  £100,  or  $324, 
and  was  paid  partly  in  cash  and  partly  in  produce. 
Mr.  Sinclair's  connection  with  this  congregation  ter- 


33 


History  of  Presbyierianism 


minated  in  1852,  and  in  June  of  1855  Rev.  Allan 
Fraser  became  their  pastor.  For  ten  years  Mr. 
Fraser  faithfully  discharged  the  ministerial  duties  of 
this  widely  scattered  field  and  was  greatly  beloved 
by  his  people.  In  1865  Rev.  William  Stewart  took 
charge  of  the  western  section  of  the  congregation, 
viz.,  West  Cape,  Campbellton  and  the  Brae.  Mr. 
Fraser's  labors  were  now  confined  to  Alberton  and 
Tignish.  At  this  time  the  country  between  Alber- 
ton and  West  and  North  Capes  was  almost  an  un- 
broken forest.  But  the  land,  being  of  a  superior 
quality  and  easy  to  cultivate,  and  there  being  ample 
facilities  for  obtaining  sea  manure  in  the  shape  of 
mussel  weed  and  sea  weed,  was  rapidly  taken  up  by 
farmers  from  Malpeque,  New  London  and  other 
parts  of  the  island,  who  commenced  the  westerly 
movement  which  has  been  kept  up  to  the  present 
time  and  has  helped  to  make  this  part  of  the  island 
what  it  is.  At  the  time  of  which  we  write,  even  the 
site  on  which  the  thriving  town  of  Alberton  now 
stands  was  a  forest  of  tall,  bare  pine  stumps  and 
was  designated  by  the  euphonious  name  of  "Stump 
Town."  Besides  the  stumps,  the  town  consisted  of 
two  houses,  the  occupants  being  the  late  Hon.  Her- 
bert Bell  and  a  Mr.  Meggison.  During  Mr.  Fraser's 
ministry  the  congregation  grew  rapidly  in  numbers, 
in  wealth  and  in  public  enterprise.  The  forest  yielded 
to  the  woodman's  axe ;  comfortable  dwellings  and 
good  school  houses  were  erected ;  a  large  and  com- 
fortable church  was  also  erected  and  the  cause  of 
temperance  and  religion  were  greatly  advanced.  But 


34 


On  Prince  Ed-ward  Island 


just  in  the  midst  of  his  usefulness  Mr.  Fraser  was 
cut  down  by  that  fell  disease,  consumption,  leaving 
a  sorrowful  congregation  and  a  sad  and  bereaved 
family  to  mourn  their  loss.  Two  of  Mr.  Fraser's 
sons  are  Presbyterian  ministers  occupying  promi- 
nent places  in  the  church. 

After  remaining  vacant  for  about  one  year,  Mr. 
Arthur  F.  Carr,  M.  A.,  was  ordained  and  inducted 
as  pastor  in  October,  1871.  Under  his  minis- 
try the  congregation  continued  to  lengthen  its  cords 
and  to  strengthen  its  stakes  to  such  an  extent  that 
besides  the  formation  of  a  new  congregation  at  West 
Cape,  which  took  place  during  Mr.  Fraser's  min- 
istry, it  was  found  necessary  to  organize  Tignish, 
Montrose  and  Elmsdale  into  a  third  congregation,  of 
which  Rev.  George  Fisher  became  the  popular  and 
beloved  pastor.  Thus  relieved  of  a  part  of  his  charge, 
Mr.  Carr  was  enabled  to  concentrate  his  labors  at 
Alberton  and  Bloomfield,  and  on  to  O'Leary  Station. 
The  growth  of  this  field  was  such  that  Mr.  Carr, 
anticipating  the  formation  of  a  fourth  congregation, 
secured,  with  the  concurrence  of  Presbytery,  the  as- 
sistance of  Mr.  J.  R.  Coffin,  a  student,  during  the 
summer  months,  and  during  the  next  winter  Mr. 
Carr's  congregation  was  again  divided  and  Bloom- 
field,  O'Leary  and  the  Brae  organized  into  a  new 
and  self-sustaining  congregation,  guaranteeing  to  a 
pastor  $750  a  year  and  a  manse.  One  month  after 
the  organization  of  the  congregation  they  called  Mr. 
J.  R.  Coffin,  who  was  ordained  and  inducted  as  their 
pastor.     So  that  thirty  years  previous  to  this  date 


35 


History  of  Presbyterianism 


there  was  only  one  congregation  where  there  are  now 
four,  each  larger  and  contributing  more  for  the  sup- 
port and  spread  of  the  gospel,  both  at  home  and 
abroad,  than  the  whole  field  did  at  that  period. 
Where,  thirty  years  ago,  there  were  only  two  small 
unfinished  churches  capable  of  seating  about  three 
hundred  and  fifty  people,  there  are  now  ten  Presby- 
terian churches  with  a  seating  capacity  of  between 
three  and  four  thousand.  Where  only  a  little  over 
$300  per  annum  was  raised,  now  there  are  about 
$3,000  raised  for  stipend  and  about  $1,000  additional 
for  the  schemes  of  the  church. 

Of  West  Cape,  Campbellton  and  the  Brae  Rev. 
Mr.  Stewart  remained  pastor  for  five  years.  He 
was  succeeded  by  Rev.  Charles  Fraser,  who  was  or- 
dained and  inducted  in  June,  1891.  For  eleven 
years  Mr.  Fraser,  with  great  diligence  and  a  large 
measure  of  success,  labored  in  this  field.  He  was 
followed  successively  by  Revs.  A.  B.  MacLeod, 
Ewen  Gillis  and  William  MacLeod. 

Of  Tignish,  Montrose  and  Elmsdale  Rev.  George 
Fisher  continued  pastor  until  1891,  when  he  ac- 
cepted a  call  from  Dalhousie,  N.  B.  An  excellent 
preacher,  a  zealous  and  faithful  pastor,  coupled  with 
a  life  almost  as  near  perfection  as  it  is  possible  for 
mortals  to  attain,  it  is  not  surprising  that  he  was 
greatly  beloved  by  his  people  and  his  labors  signally 
blessed  by  the  Master.  Mr.  Fisher  was  succeeded 
by  Rev.  James  Murray,  formerly  of  New  Bruns- 
wick, and  he  in  turn  by  Rev.  A.  D.  McDonald,  B.  L., 
the  present  pastor. 

36 


On  Prince  Edward  Island 


There  are  few  parts  of  the  church  where  greater 
progress  has  been  made  than  in  the  western  part  of 
Prince  county.  Too  much  credit  can  hardly  be 
given  to  the  talented  and  indefatigable  pastor  of  Al- 
berton,  Rev.  A.  F.  Carr ;  for  to  his  faithful  labor,  his 
able  administrative  ability,  and  his  great  earnestness 
and  power  as  a  preacher  must,  under  God,  be  at- 
tributed a  large  measure  of  the  prosperity  of  our 
cause  in  the  West.  It  is  notably  true  that  Mr.  Carr 
and  his  fellow  laborers  in  the  West  were  surrounded 
by  a  band  of  intelligent,  pious,  devoted  elders  and 
Christian  workers,  who  were  doubtless  a  great  com- 
fort and  help  to  them  in  their  work.  Amongst  these 
were  Charles  Craswell,  a  man  of  deep  piety,  of  sound 
judgment  and  extensive  general  information;  John 
Gordon,  father  of  George  N.  and  James  D.  Gordon, 
missionaries  to  the  South  Seas,  who  were  both  mar- 
tyred on  the  bloodstained  island  of  Erromanga; 
Robert  Gordon,  father  of  Rev.  Donald  Gordon  of 
Annapolis,  N.  S. ;  James  and  John  Forsyth,  Hon. 
Herbert  Bell,  Messrs.  Matthews,  Wells,  Larkins 
and  Hon.  Benjamin  Rodgers,  and  many  others,  men 
of  whom  any  congregation  might  be  proud  and  most 
of  whom  have  entered  upon  their  reward. 

Before  leaving  this  chapter  it  should  be  noted  that 
Rev.  Mr.  Carr  of  Alberton,  in  the  year  1890,  ac- 
cepted a  call  to  Campbellton,  N.  B.,  and  was  suc- 
ceeded in  the  pastorate  of  his  first  charge  by  Rev. 
J.  K.  Fraser,  B.  D.,  son  of  Rev.  Allan  Fraser,  a 
former  pastor  of  this  congregation,  and  he  in  turn 
was  succeeded  by  Rev.  H.  G.  Gratz,  the  present  pas- 


37 


History  of  Presbyterianism 


tor,  while  Mr.  Fraser  is  the  popular  pastor  of  St. 
Stephen's  church,  St.  John,  N.  B. 


38 


On  Prince  Edward  Island 


CHAPTER  V. 

NEW  LONDON  SOUTH  AND  GRANVIUX 

The  whole  of  New  London  North  and  South  in 
the  early  settlement  of  this  place  worshipped  in  one 
building  in  connection  with  Presbyterian  Church  of 
Nova  Scotia.  Rev.  Dr.  McGregor  visited  this  set- 
tlement in  the  year  1806,  before  there  was  any  Pres- 
byterian minister  on  Prince  Edward  Island.  On 
17th  July  in  that  year  the  Doctor  preached  in  the 
house  of  Mr.  Cozens  on  Gal.  ii :  30.  This  was  prob- 
ably the  first  sermon  ever  preached  in  New  London. 
On  his  missionary  tours  to  Prince  Edward  Island 
Mr.  McGregor  on  two  different  occasions  preached 
in  this  place.  After  Rev.  John  Keir's  settlement  in 
Malpeque,  this  place,  together  with  Richmond  Bay, 
Bedeque  and  Cavendish,  came  under  his  charge. 
Mr.  Keir,  with  wonderful  regularity,  and  with  no 
small  amount  of  hardship,  continued  to  preach  in 
New  London  every  fourth  Sabbath  for  several  years. 
The  roads  at  that  early  period  in  the  history  of  the 
country  were  few  and  hard  to  travel.  He  mostly 
traveled  on  horseback,  wending  his  way  along  the 
shore,  swimming  his  horse  across  rivers  and  creeks, 
while  he  was  paddled  over  in  a  canoe.  In  his  spir- 
itual oversight  of  New  London  Mr.  Keir  was  ably 
assisted  by  a  staff  of  good  and  faithful  elders, 
among  whom,  and  deserving  of  special  mention, 
were  Captain  William  McKay,  John  McEwen  and 

39 


History  of  Presbyteriantsm 


James  Simpson.  These  good  men,  in  the  absence  of 
a  regular  minister,  conducted  the  Sabbath  services 
themselves  with  much  acceptance  and  profit  to  the 
people.  Until  1816  all  the  services  were  conducted 
in  private  houses  and  in  the  schoolhouse.  In  that 
year  the  first  church  was  built.  It  was  a  log  church 
and  stood  on  Yankee  Hill,  near  the  harbor. 

Rev.  Hugh  Dunbar  was  the  first  minister  settled 
in  this  congregation.  That  event  took  place  in  1826 
and  in  1835  his  resignation  was  accepted.  About 
this  time  the  population  of  New  London  was  largely 
increased  by  the  arrival  of  a  large  body  of  new  set- 
tlers from  the  Highlands  of  Scotland,  and  the  old 
log  church  was  too  small  for  their  accommodation. 
The  result  was  that  two  new  churches  were  erected ; 
one  on  the  north  side,  which  is  still  standing,  and  is 
known  as  the  "old  church"  (a  fine  new  church  hav- 
ing been  erected  a  few  years  ago  in  Long  River), 
and  the  other  on  the  south  side,  called  St.  John's 
church.  This  church  is  also  still  standing,  though 
unoccupied,  a  new  church,  large,  comfortable  and 
commodious,  having  lately  been  erected  near  by. 
The  church  on  the  north  side  still  retained  its  con- 
nection with  the  Presbyterian  Church  of  Nova  Sco- 
tia, or  the  Antiburgher  church,  as  it  was  called  by 
some ;  while  that  on  the  south  became  connected 
with  the  established  church  of  Scotland,  and  was 
formally  opened  in  the  year  1833  by  Rev.  John  Mc- 
Lennan, the  Kirk  minister  of  Belfast,  P.  E.  I. 
Though  Mr.  McLennan's  residence  in  Belfast  was 
nearly  fifty  miles  distant  from  New  London,  he, 


40 


On  Prince  Edward  Island 


with  truly  apostolic  zeal,  continued  to  supply  them 
with  preaching-  for  about  ten  years,  giving  them,  as 
a  general  rule,  every  fourth  Sabbath.  Considering 
the  large  and  widely  scattered  field  over  which  he 
was  settled  in  Belfast,  the  task  of  supplying  this  dis- 
tant station  so  frequently,  and  for  so  long  a  time, 
must  have  been  a  very  heavy  drain  on  his  energies,  a 
drain  which  only  a  man  of  his  grand  physique  could 
have  endured.  This  extra  labor  was,  on  his  part, 
largely  a  labor  of  love,  his  only  tangible  remunera- 
tion being  the  Sabbath  collections,  and  it  is  probable 
that  the  coppersmith  did  him  much  harm  in  this 
department.  Those  still  living  who  enjoyed  Mr. 
McLennan's  ministrations  in  New  London  church 
have  the  warmest  recollections  of  his  memory  and 
speak  of  him  as  a  most  devoted  pastor  and  as  an 
able  and  eloquent  preacher  of  the  gospel. 

Once  a  year  Mr.  McLennan  dispensed  the  sacra- 
ment of  the  Lord's  Supper  in  New  London.  On 
these  occasions  the  parents  usually  brought  their 
children  for  baptism  on  the  Monday  after  commun- 
ion, and  it  was  no  uncommon  thing  to  see  as  many 
as  thirty  children  baptized  at  one  service.  The  elders 
who  took  part  with  Mr.  McLennan  in  spiritual 
oversight  of  the  congregation  were  William  White- 
head, Alexander  Sutherland,  William  Graham,  An- 
gus Mclntyre  and  William  McKay.  The  Mc- 
Kay here  mentioned  was  the  father  of  Dr.  McKay, 
late  of  New  London,  to  whom  the  writer  is  indebted 
for  many  of  the  facts  of  the  early  history  of  this 
congregation.    Elder  Graham's  house  was  always  a 

4i 


History  of  Presbyterianism 


welcome  home  for  the  minister.  His  father,  Wil- 
liam Graham,  Sr.,  deserves  special  mention.  He  was 
remarkable  for  his  piety,  his  extensive  acquaintance 
with  the  scriptures,  his  Christian  deportment  and  his 
zeal  for  the  advancement  of  God's  cause.  For 
thirty-six  years  he  conducted  with  efficiency  a  Sab- 
bath school  in  which  many  of  the  young  people  not 
only  received  valuable  religious  instruction,  but  in 
which  not  a  few  were  taught  to  read;  this  was,  of 
course,  before  they  had  any  day  school.  The  Shorter 
Catechism  and  the  Scriptures  were  the  books  used, 
and  prizes  were  given  to  those  scholars  who  could 
repeat  the  whole  Catechism  correctly  and  an  addi- 
tional prize  to  those  who  had  committed  to  memory 
the  one  hundred  and  nineteenth  Psalm.  Besides 
keeping  up  the  Sabbath  school,  these  pious  and  de- 
voted elders,  in  the  absence  of  a  minister,  regularly 
kept  up  the  worship  of  God  on  each  Sabbath.  As 
many  of  the  people  had  only  Gaelic,  the  services  had 
to  be  conducted  in  both  languages. 

At  the  time  of  the  disruption  in  1843  this  congre- 
gation went  over  to  the  Free  Church  and  was  visited 
and  ministered  to  by  Rev.  Mr.  Mclntyre,  Rev.  Alex- 
ander Sutherland  and  others.  About  one  year  after 
the  disruption,  Mr.  Murdoch  McLeod,  who  had  a 
short  time  before  come  out  from  Scotland,  was  ap- 
pointed by  the  Free  Church  committee  to  labor  as  a 
catechist  within  the  bounds  of  the  congregation. 
Mr.  McLeod  was  a  man  of  fair  education  and  could 
speak  fluently  and  correctly  both  in  Gaelic  and  in 
English.     He  was  a  man  of  more  than  ordinary 


42 


On  Prince  Edward  Island 


ability,  of  extensive  biblical  knowledge  and  an  ear- 
nest Christian.  He  conducted  Sabbath  schools  and 
prayer  meetings  in  the  different  sections  of  the  con- 
gregation and  frequently  preached  the  word  with 
power  and  with  acceptance  to  the  people.  He  was 
abundant  in  labors,  and  if  sometimes  he  did  come 
into  conflict  with  the  church  courts,  he  was  influ- 
enced by  his  zeal  for  the  good  of  his  fellow-men 
rather  than  by  the  spirit  of  insubordination.  He 
was  highly  esteemed  as  a  man  and  as  a  Christian 
worker  by  all  who  knew  him.  In  the  year  1877  he 
entered  into  rest  in  the  80th  year  of  his  age,  full  of 
years  and  of  honors. 

Rev.  Alexander  Sutherland,  the  first  Free  Church 
minister  of  this  congregation,  was  settled  over  them 
in  the  year  1852  by  the  Free  Church  Presbytery  of 
Pictou,  a  Presbytery  of  the  Free  Church  not  yet  hav- 
ing been  organized  on  the  island.  Mr.  Sutherland's 
charge  not  only  embraced  New  London,  but  also 
Strathalbyn,  Brookfield  and  West  River.  The  elders 
associated  with  him  were  Wm.  Graham,  A.  Mc- 
Kenzie,  Malcolm  McLean,  George  McKay  and  Adam 
McKay.  A  congregation  so  extensive  necessar- 
ily involved  a  vast  amount  of  labor  and  exposure, 
yet  Mr.  Sutherland,  with  much  Christian  zeal,  con- 
tinued for  seven  years  to  minister  to  the  spiritual 
wants  of  this  widely  scattered  flock.  He  spoke  with 
equal  facility  in  both  Gaelic  and  English  and  was 
greatly  beloved  by  his  people,  who  ever  found  in  him 
a  wise  counsellor  and  a  kind  friend.  In  1859  Mr. 
Sutherland  accepted    a  call  from    Earlton,  N.  S., 


43 


History  of  Presbyteriantsm 


which  terminated  his  connection  with  New  London. 
During  Mr.  Sutherland's  ministry  Granville,  which 
now  constitutes  an  important  part  of  the  New  Lon- 
don congregation,  was  taken  up  and  organized  into 
a  preaching  station.  This  congregation,  after  Mr. 
Sutherland's  removal,  remained  vacant  for  six  years. 
In  July,  1862,  they  called  Rev.  Alexander  Ross  of 
Pictou,  but  the  call  was  declined.  During  this  va- 
cancy they  were  supplied  with  religious  ordinances 
by  members  of  Presbytery,  by  probationers  and  by 
catechists.  The  faithful  band  of  elders  already 
named  also  did  good  work  in  the  congregation, 
keeping  in  operation  Sabbath  schools,  prayer  meet- 
ings, and,  in  the  absence  of  a  minister,  conducting 
Sabbath  services,  and  generally  "watching  for  souls 
as  those  who  must  give  account."  The  Granville 
section  at  the  same  time  enjoyed  the  watchful  care 
and  pious  teaching  of  that  godly  and  devoted  elder, 
Hector  Falconer,  who,  a  few  years  ago,  entered  into 
the  rest  that  remaineth  for  the  people  of  God. 

After  a  long  vacancy,  Rev.  D.  McDougall  was  in- 
ducted as  pastor  of  New  London  on  1 5th  November, 
1865.  Ere  this  Strathalbyn  and  Brookfield  had  been 
disjoined  from  New  London,  so  that  Mr.  McDou- 
gall's  labors  were  confined  to  New  London  South, 
or  Clifton,  as  it  is  now  called,  and  Granville.  After 
laboring  in  this  field  for  about  two  years  he  tendered 
his  resignation,  which  was  accepted.  In  December, 
1867,  an  arrangement  was  made  whereby  New  Lon- 
don South  obtained  a  part  of  the  services  of  Rev.  Al- 
exander Cameron  of  New  London  North  and  Sum- 


44 


On  Prince  Edivard  Island 


merfield.  This  arrangement  continued  until  Janu- 
ary 2nd,  1873,  when  Mr.  John  Murray  was  ordained 
and  inducted  into  the  pastoral  charge  of  New  Lon- 
don South  and  Granville.  In  the  prime  of  life  and 
endowed  with  much  of  the  spirit  of  the  Master,  Mr. 
Murray  entered  upon  the  work  of  the  congregation 
with  great  zeal,  and  his  labors,  especially  among  the 
young,  were  greatly  blessed.  During  his  ministry 
there  was  quite  a  revival  of  religion,  and  many  were 
added  to  the  church.  After  a  most  successful  pastor- 
ate of  three  years,  Mr.  Murray  accepted  a  call  to 
Sydney,  Cape  Breton,  on  17th  November,  1875,  and 
was  accordingly  loosed  from  his  charge  and  trans- 
ferred thither  by  Presbytery. 

Both  North  and  South  New  London,  being  now 
vacant,  were  reunited,  and  Rev.  Isaac  Murray,  D. 
D.,  having  accepted  a  call  to  the  united  church,  was, 
on  nth  July,  1877,  inducted  as  pastor  of  that  charge 
with  $1,000  per  annum  and  the  free  use  of  a  manse 
and  glebe.  Dr.  Murray's  pastorate  lasted  for  only 
about  one  year,  he  having  accepted  a  call  from  the 
Prince  Street  Presbyterian  church,  Charlottetown, 
on  26th  September,  1878.  After  Dr.  Murray's  trans- 
lation, New  London  North  and  Summerfield  were 
disjoined  from  Clifton  and  Granville  and  were 
placed  in  charge  of  Rev.  W.  A.  Mason,  B.  A.,  who 
for  several  years  labored  amongst  them  with  dili- 
gence and  with  a  fair  share  of  success,  but  event- 
ually, with  the  view  of  taking  a  post-graduate  course 
in  Princeton  Seminary  resigned  his  charge  of  New 
London. 


45 


History  of  Presbyterianism 


Clifton  and  Granville  remained  vacant  for  more 
than  three  years.  During  that  time  they  called  Rev. 
John  McMillan  of  Mount  Forest,  Rev.  George  Mc- 
Millan, B.  A.,  and  Rev.  John  McLeod  of  Strathal- 
byn,  but  did  not  succeed  in  obtaining  a  minister  until 
May  29th,  1882,  when  Rev.  Alexander  Sterling  of 
Scotsburn,  N.  S.,  their  present  able  and  devoted 
pastor,  accepted  a  call  and  was  inducted  into  the 
pastoral  charge  of  the  congregation.  Mr.  Sterling 
was  the  first  minister  without  Gaelic  settled  in  this 
charge.  There  are  only  a  few  old  people,  principally 
at  Granville,  with  whom  Gaelic  is  a  necessity.  The 
young  people,  even  in  Gaelic  homes,  all  speak  Eng- 
lish. When  the  present  generation  passes  away  the 
necessity  of  preaching  in  that  language  will  pass 
away  with  it.  The  Gaelic  speaking  people  of  Gran- 
ville were  well  cared  for  by  the  late  Mr.  Hector  Fal- 
coner. Scarcely  did  a  Sabbath  pass  for  many  years 
that  this  good  man  did  not  meet  with  the  congrega- 
tion and  conduct  religious  services  with  them  in 
Gaelic.  He  also  conducted  week  day  meetings  and 
visited,  read  and  prayed  with  the  sick  in  Gaelic. 
Such  elders  are  a  great  help  and  blessing  alike  to  the 
minister  and  to  the  congregation.  He  passed  away 
quietly  on  the  15th  September,  in  the  85th  year  of 
his  age.  His  place  in  Granville  is  well  filled  by 
Messrs.  McLeod  and  McMillan,  members  of  Rev. 
Mr.  Sterling's  session.  The  pastor,  Mr.  Sterling, 
though  advanced  in  years,  is  still  abundant  in  labors, 
which  are  not  confined  to  his  own  congregation.  His 
services  are  eagerly  sought  in  all  parts  of  the  island 

46 


On  Prince  Edward  Island 


and  have  been  greatly  blessed  in  not  a  few  congre- 
gations, in  the  good  providence  of  God,  by  large 
additions  to  their  communion  rolls. 

In  October,  1892,  Summerfield  was  joined  to  the 
congregation  of  Clifton  and  Granville,  and  at  the 
same  time  Stanley  was  disjoined  from  Clifton  and 
united  with  Cavendish  and  thus  came  under  the 
pastoral  care  of  Rev.  W.  P.  Archibald,  M.  A. 


47 


History  of  Presbyterianism 


CHAPTER  VI. 


STRATHALBYN. 


The  first  settlement  of  this  extensive  and  interest- 
ing section  of  country  was  commenced  in  the  Spring 
of  1830  by  about  twenty  Highland  Presbyterian 
families,  principally  from  the  Isle  of  Skye,  who  set- 
tled at  Springton,  Lot  67.  After  each  family  had 
cleared  a  small  patch  of  land,  in  which  they  planted 
potatoes  and  other  vegetables,  they  erected  such 
houses  as  their  circumstances  would  permit  to  shield 
them  from  the  much  dreaded  approaching  winter. 
The  next  great  care  was  to  provide  for  the  intellec- 
tual culture  of  their  children.  At  the  opening  of  the 
following  spring  by  united  effort  they  erected  a  snug 
log  schoolhouse  and  secured  die  services  of  Mr.  Al- 
exander McLeod — Alister  Beag — who  had  just  ar- 
rived from  Scotland,  as  their  first  teacher.  At  the 
date  of  writing  Mr.  McLeod  still  lives  and  is  re- 
spected by  old  and  young  as  the  father  of  education 
in  that  district. 

These  early  settlers  had  to  contend  with  many  of 
the  hardships  and  privations  incident  to  pioneer  life. 
One  of  their  great  difficulties  was  the  want  of  roads 
on  which  to  convey  their  necessary  supplies.  Shortly 
afterwards  the  Anderson  road  was  opened  up. 
Their  nearest  neighbors  were  a  few  settlers  along 
the  banks  of  the  North  River  on  the  one  hand,  and 
a  few  scattered  settlers  along  the  Malpeque  road  on 

48 


On  Prince  Edward  Island 


the  other  hand.  They  were  obliged  to  carry  their 
scanty  supplies  on  paths  marked  out  by  the  blaze  of 
the  woodman's  axe  through  a  dense  and  unbroken 
forest,  for  a  distance  of  ten  or  twelve  miles. 

One  of  these  early  settlers,  Mr.  James  Nicholson, 
of  pious  memory,  a  devoted  and  cherished  friend  of 
the  renowned  Highland  divine,  Rev.  Dr.  Roderick 
McLeod  of  Snizord,  Skye,  was  the  first  to  light  the 
torch  of  the  gospel  in  this  new  settlement,  and  he 
continued  to  hold  it  aloft  for  the  guidance  of  his  fel- 
low-settlers for  nine  long  years.  At  first  he  com- 
menced to  hold  prayer  meetings  in  his  own  house 
every  Sabbath,  until  the  schoolhouse  was  built,  in 
which  afterwards  the  Sabbath  services  were  held. 
His  congregation  was  not  large  but  his  faith  was 
strong  and  never  wavered. 

In  the  years  1839  and  1840  one  hundred  families 
arrived  from  Scotland  and  settled  in  Hartsville, 
Rose  Valley,  Darlington,  Hopedale,  Hazel  Grove 
and  Junction  Road.  Among  these  were  many  men 
of  deep  piety,  notably  the  late  Alexander  McLeod, 
catechist  of  Hartsville,  Murdoch  Buchannan  and  Al- 
lan McSwain,  the  latter  of  whom  until  quite  lately 
was  a  ruling  elder  in  the  congregation  and  a  veri- 
table father  in  Israel.  These  men  at  once  rallied 
around  the  grand  standard  so  long  held  aloft  by  Mr. 
James  Nicholson.  Mr.  A.  McLeod,  the  catechist, 
being  a  powerful  Gaelic  speaker,  and  like  Apollos, 
"mighty  in  the  Scriptures,"  attracted  such  crowds 
that  they  could  not  find  standing  room  in  the  school- 
house,  and  during  the  summer  months  they  were 

d  49 


History  of  Presbyierianism 


compelled  to  worship  in  the  open  air,  until  a  larger 
and  more  commodious  schoolhouse  was  built.  Dur- 
ing the  following  few  years  these  good  men  were 
ably  assisted  in  developing  the  spiritual  life  of  the 
new  congregation  by  the  late  Mr.  John  McNeill, 
then  of  Bannockburn,  and  the  late  Mr.  Murdoch 
McLeod  (Beag)  of  New  London.  The  former,  being 
an  able  expounder  of  the  Scriptures  both  in  English 
and  in  Gaelic,  made  a  lasting  impression  for  good  on 
the  minds  of  many  of  his  hearers,  and  the  latter  acted 
as  a  catechist  in  the  congregation  during  the  win- 
ter months.  He  (Mr.  M.  McLeod)  was  a  truly  elo- 
quent preacher  of  righteousness,  and  for  hours  held 
his  audience  spellbound  as  he  expounded  the  great 
plan  of  Salvation,  man's  lost  and  helpless  condition, 
and  the  love  of  God  in  giving  his  only  begotten  Son 
as  a  sacrifice  to  save  the  perishing  and  rebellious 
race  of  man.  In  expounding  the  questions  of  the 
Shorter  Cathechism  and  the  Confession  of  Faith  he 
had  no  compeer  in  those  days.  It  was  under  his 
faithful  labors  that  the  first  revival  of  religion  took 
place  in  the  congregation,  and  to  this  day  there 
are  many  who  look  back  to  him  as  their  spiritual 
father. 

Though  then  there  was  no  preaching  by  regu- 
larly ordained  ministers,  these  good  men  held  quar- 
terly meetings — comncadh  feast — which  were  at- 
tended by  scores  of  pious  men  from  Valleyfield,  New 
London  and  other  Highland  settlements.  These 
meetings  lasted  for  four  or  five  days  and  were  al- 
ways looked  forward  to  with  peculiar  interest.   The 


50 


On  Prince  Edivard  Island 


time  was  occupied  with  prayer,  praise  and  exhorta- 
tion. On  Thursday,  which  was  strictly  observed  as 
a  day  of  fasting  and  humiliation,  a  scriptural  ques- 
tion was  proposed  by  one  of  those  present,  intended 
to  bring  out  the  true  features  of  a  real  Christian,  in 
contrast  with  those  of  the  hypocrite.  The  question 
would  then  be  examined  by  those  present  in  every 
conceivable  light,  and  the  poor,  deluded,  pitiful 
hypocrite  was  put  through  such  a  severe  ordeal  that 
he  was  left  speechless  and  self-convicted.  Those 
meetings,  together  with  the  regular  monthly  congre- 
gational prayer  meetings,  were  very  beneficial  to  the 
people,  and  served  to  hold  them  together  until  the 
time  to  favor  Zion  should  come,  when  God  would 
send  them  a  pastor  after  his  own  heart,  to  go  in  and 
out  amongst  them  and  break  unto  them  the  bread  of 
life — a  time  for  which  the  people  prayed  earnestly 
and  waited  patiently. 

The  first  church,  a  large  and  comfortable  build- 
ing, capable  of  seating  six  hundred  people,  was 
erected  in  the  year  1845.  After  it  was  opened  they 
were  visited  occasionally  by  ministers  from  the  Free 
Church  of  Scotland.  The  first  minister  who  preached 
in  the  new  church  was  Rev.  John  Stewart  of  New 
Glasgow,  N.  S.  After  him  came  Rev.  Messrs.  Mc- 
Millan and  McConnachie  from  Scotland.  The  sac- 
rament of  the  Lord's  Supper  was  first  dispensed  in 
Strathalbyn  by  Rev.  Alexander  Farquharson  of 
Middle  River,  Cape  Breton,  in  the  year  1847,  anc^  ^ 
was  truly  a  time  of  refreshing  from  the  presence  of 
the  Lord.    On  Monday  morning  after  Communion 


5* 


History  of  Presbyterianism 


Sabbath,  Mr.  Farquharson  baptized  seventy  chil- 
dren. 

In  the  year  1849  the  late  Rev.  Alexander  Mcln- 
tyre,  an  excellent  young  man  sent  out  by  the  Free 
Church  of  Scotland,  was  settled  between  Valley- 
field,  Strathalbyn  and  New  London.  After  laboring 
in  this  extensive  field  for  two  years  as  a  missionary 
he  removed  to  Australia,  where  he  continued  to 
labor  until  his  death,  which  took  place  several  years 
ago  in  the  town  of  Ballarat.  In  the  year  1852  Rev. 
Alexander  Sutherland  was  ordained  and  inducted 
into  the  pastoral  charge  of  New  London  South  and 
Strathalbyn.  He  was  the  first  minister  regularly 
settled  over  this  charge,  and  after  a  pastorate  of 
seven  years  he  accepted  a  call  to  a  congregation  in 
Nova  Scotia,  Scotsburn  and  Salt  Springs,  and  sub- 
sequently accepted  a  call  to  Knox  church,  Ripley, 
where  he  labored  until  a  short  time  before  his  death, 
which  occurred  a  few  years  ago  at  the  advanced  age 
of  81  years. 

Rev.  Donald  Morrison,  in  the  year  i860,  was  in- 
ducted as  pastor  of  Strathalbyn.  From  the  very  out- 
set of  his  short  pastorate,  apart  from  his  faithful 
preaching  of  the  word  of  life,  his  meek,  humble, 
pious  walk  and  conversation  so  enlisted  the  hearts 
and  sympathies  of  the  people  that  they  revered  and 
loved  him  as  a  faithful  friend  and  pastor.  His  kind 
and  Christian  deportment  was  such  that  even  little 
children  hailed  his  presence  with  delight.  He  did 
more  to  advance  the  interests  of  the  young  than  any 
other  man. 


52 


On  Prince  Edward  Island 


The  first  year  after  his  induction  a  fine  manse  and 
barn  were  erected  on  a  glebe  of  about  sixty  acres  of 
excellent  land  in  Springton.  While  Mr.  Morrison 
occupied  the  manse  it  was  always  open  to  all  classes 
of  his  congregation,  especially  to  the  young.  The 
congregation,  warmly  attached  to  their  young  min- 
ister, looked  forward  to  a  long  and  prosperous  set- 
tlement. But  alas !  their  hopes  were  to  be  disap- 
pointed. In  early  life  Mr.  Morrison  felt  a  deep  in- 
terest in  foreign  missions,  and  cherished  the  hope 
that  he  might  be  sent  to  carry  the  message  of  salva- 
tion to  the  perishing  heathen.  In  the  year  1862,  in 
answer  to  an  urgent  call  for  more  laborers  in  the 
New  Hebrides  Islands,  Rev.  Mr.  Morrison  offered 
his  services  to  the  Foreign  Mission  Committee  as  a 
missionary  to  the  island  of  Efate.  The  offer  was 
accepted  and  Mr.  Morrison's  connection  with  the 
congregation  of  Strathalbyn  was  dissolved  in  March 
of  the  same  year,  amid  the  tears  and  regrets  of  a 
most  warmly  attached  people.  He  reached  his  dis- 
tant destination  in  safety,  entered  with  zeal  upon  his 
work  and  for  six  years  labored  with  great  success, 
when  consumption,  to  which  he  was  constitutionally 
predisposed,  terminated  his  days  and  his  labors 
amongst  the  natives  of  Efate.  He  left  a  widow  and 
two  children  to  mourn  their  loss.  Mrs.  Morrison 
lived  only  two  years  after  the  death  of  her  husband. 

During  the  summer  of  1863  Strathalbyn  was  sup- 
plied by  Rev.  D.  McDougall,  and  in  the  autumn  of 
the  same  year  Rev.  Alexander  Campbell  of  St. 
Mary's,  N.  S.,  was  inducted  pastor  of  this  congrega- 


53 


History  of  Presbyterianism 


tion.  Mr.  Campbell's  pastorate  in  this  place  extended 
over  a  period  of  fifteen  years.  He  was  an  ear- 
nest preacher  of  the  gospel,  "not  needing  to  be 
ashamed,"  rightly  dividing  the  word  of  truth.  As  a 
pastor  he  was  diligent  and  faithful,  visiting  from 
house  to  house,  and  feeding  the  flock  as  a  good  un- 
der shepherd.  Mr.  Campbell,  feeling  the  necessity 
of  having  the  Gaelic  to  minister  successfully  to  his 
people,  by  diligent  study  in  a  few  years  became 
quite  proficient  in  that  language.  His  English  also 
was  good.  In  1878  he  was  compelled  through  fail- 
ing health  to  resign  his  charge  of  the  congregation 
of  Strathalbyn.  During  his  ministry  a  new  church 
was  built  in  Rose  Valley ;  henceforth  the  minister 
divided  his  time  equally  between  Strathalbyn  and 
Rose  Valley. 

Rev.  John  McLeod,  late  from  Scotland,  succeeded 
Mr.  Campbell.  He  was  inducted  on  30th  Au- 
gust, 1 88 1.  About  three  years  ago  the  eastern  sec- 
tion of  the  congregation  erected  a  very  handsome 
church  in  Hartsville,  which  is  an  ornament  to  the 
place  and  reflects  much  credit  on  the  enterprise  and 
public  spirit  of  the  people  of  this  place.  We  must 
not  fail  to  note  that  from  1835  unt^  his  death  the 
late  Rev.  Donald  McDonald  occasionally  visited  and 
preached  in  this  settlement,  his  followers  having 
erected  a  church  for  their  own  accommodation.  Mr. 
McDonald  was  what  might  be  called  an  Independent 
Presbyterian.  He  had  a  large  following  scattered 
over  a  great  part  of  the  island,  and  though  in  prin- 
ciple they  are  thoroughly  Presbyterian  they  have 


54 


On  Prince  Edward  Island 


never,  to  this  day,  sought  connection  with  any 
branch  of  the  Presbyterian  Church.  Mr.  McDon- 
ald was  a  powerful  preacher  and  was  the  means  of 
doing  much  good  throughout  the  island.  After  the 
death  of  this  truly  great  though  in  some  respects 
peculiar  man  his  little  band  of  faithful  followers  in 
Strathalbyn  disbanded  and  are  now  happily  united 
with  the  Presbyterian  congregation  of  that  place.  In 
1889  Rev.  John  McLeod  resigned  his  charge  of  the 
congregation  of  Strathalbyn  and  returned  to  Scot- 
land. He  was  succeeded  by  Rev.  Malcolm  Camp- 
bell, whose  induction  took  place  on  20th  March, 
1895.  For  nearly  eight  years  Mr.  Campbell,  with 
characteristic  fidelity,  discharged  the  duties  of  pastor 
in  this  congregation,  when  his  resignation  was  ac- 
cepted. 


55 


History  of  Presbyterianism 


CHAPTER  VII. 

COVE  HEAD,  ST.   PETERS  AND  BAY   FORTUNE. 

These  three  places  originally  constituted  one  con- 
gregation. They  are  amongst  the  oldest  settlements 
on  the  island. 

They  were  settled  more  than  a  century  ago  by 
some  immigrants  who  came  from  Perthshire,  Scot- 
land. About  the  same  time  one  Captain  McDonald 
brought  out  a  considerable  number  of  Highland 
Catholics,  who  took  up  land  in  Tracadie,  a  settle- 
ment adjoining  Cove  Head  on  the  east.  As  stated 
elsewhere,  the  island  was  originally  settled  by  the 
French,  many  of  whose  descendants  still  remain  on 
it.  In  1758  it  fell  into  the  hands  of  the  British.  For 
twelve  years  it  continued  under  the  government  of 
Nova  Scotia.  The  island  obtained  a  government  of 
its  own  in  1770.  The  early  settlers  could  not  obtain 
a  freehold  title  to  their  farms,  the  Home  Govern- 
ment having  granted  nearly  the  whole  island  to  offi- 
cers of  the  army  and  navy,  who  claimed  that  they 
were  entitled  to  the  grant  for  service  rendered  the 
country;  so  that  the  farmers  were  obliged  to  be- 
come tenants,  on  terms  that  were  oppressive  and 
which  in  a  high  degree  retarded  the  prosperity  of 
the  province.  The  hardships  and  privations  endured 
by  many  are  almost  incredible.  It  is  a  source  of 
thankfulness  that  the  days  of  landlordism,  which 
have  proved  a  curse  wherever  they  have  existed, 

56 


On  Prince  Edward  Island 


have  passed  away  and  that  through  arrangements 
made  by  the  local  government  with  the  landlords 
the  tillers  of  the  soil  are  now  the  owners  of  their 
farms  or  may  be  so. 

The  first  Protestant  minister  settled  on  Prince  Ed- 
ward Island  was  the  Rev.  Theophilus  Des  Brisay  of 
the  Episcopal  Church.  He  resided  in  Cove  Head 
and  rode  into  Charlottetown  every  Sabbath  morning 
to  preach.  He  arrived  on  the  island  in  the  year  1775 
and  officiated  as  rector  of  the  Episcopal  church  in 
Charlottetown  from  that  date  till  his  death,  which 
took  place  on  4th  March,  1823.  He  was  descended 
from  the  exiled  Huguenots  of  France,  and  was  orig- 
inally a  Presbyterian.  As  a  preacher  he  was  thor- 
oughly Calvinistic,  of  liberal  mind  and  kindly  dispo- 
sition. Before  there  were  any  other  ministers  on  the 
island  he  baptized  the  children  of  the  Presbyteri- 
ans— indeed,  the  children  of  Protestants  and  Cath- 
olics alike.  Bishop  McEchern  of  the  Roman  Cath- 
olic Church  was  the  next  settled  minister.  He  is 
said  to  have  been  a  man  of  truly  Catholic  spirits,  and 
like  Parson  Des  Brisay,  to  have  been  respected  and 
beloved  by  all.  Not  a  few  of  the  Presbyterians  and 
other  Protestant  parents  received  baptism  for  their 
children  at  the  hands  of  the  good  bishop. 

Rev.  James  McGregor  was  the  first  Presbyterian 
minister  who  visited  and  preached  in  Cove  Head. 
On  his  first  visit,  which  took  place  in  1791,  he  spent 
two  weeks  in  St.  Peters  and  two  in  Cove  Head.  On 
landing  in  Charlottetown  he  hired  a  horse  and  rode 
out  to  Cove  Head,  a  distance  of  about  fifteen  miles. 


57 


History  of  Presbyterianism 


At  this  date  this  was  the  only  road  on  Prince  Ed- 
ward Island.  When  near  the  end  of  the  road  he 
called  at  a  house  to  enquire  the  way  to  Mr.  John 
Millar's,  the  great-grandfather  of  Mr.  Lemuel  Mil- 
lar, for  many  years  the  efficient  principal  of  West 
Kent  school,  Charlottetown.  On  entering  the 
house  he  was  surprised  to  see  the  interior  so  com- 
fortable, and  still  more  so  to  see  a  large,  well  selected 
library.  He  was  delighted  to  find  that  his  host 
was  none  other  than  the  Rev.  Theo.  Des  Brisay. 
This  was  the  beginning  of  a  friendship  that  lasted 
through  life.  Mr.  McGregor  was  then  conducted  by 
the  good  rector  to  his  friend's  house  and  was  thus 
introduced:  "Mr.  Millar,  I  have  brought  you  what 
you  have  been  long  wishing  for,  a  Presbyterian  min- 
ister, and  I  hope  he  will  do  you  much  good."  Mr. 
Millar  was  a  man  of  great  intelligence,  a  pious  and 
devoted  Christian  and  a  zealous  worker  in  the  Mas- 
ter's service.  Associated  with  him  in  church  work  at 
that  time,  and  shortly  after,  were  David  Lawson, 
William  Lawson,  James  Lawson,  elder,  Robert  Auld 
and  John  Auld,  elder,  Duncan  McCallum  and  his 
sons  James  and  Neil,  James,  Charles  and  Peter 
Gregor,  and  John  Douglas,  elders,  and  many  others. 
Most  of  these  families  came  to  the  island  in  1770, 
when  there  were  only  about  one  hundred  and  fifty 
families  in  the  province  altogether.  The  pious  and 
intelligent  men  above  named,  when  there  was  no  set- 
tled minister  in  the  place,  met  with  the  people  on 
the  Sabbath  and  conducted  religious  services,  visited 
the  sick  and  otherwise  made  themselves  useful,  and 

58 


On  Prince  Ed<ward  Island 


to  this  day  their  descendants  are  amongst  the  most 
active,  intelligent,  prosperous  and  useful  members  of 
the  Presbyterian  church  in  the  province.  In  these 
early  times  there  was  almost  always  some  one  family 
whose  house  was  the  home  of  the  traveling  minister. 
It  happened  in  this  community  that  the  family  who 
entertained  the  minister  was  the  most  prosperous 
in  the  place ;  whereupon  one  of  the  good  men  named 
above,  who  was  thought  to  be  a  little  fond  of  this 
world,  said  one  day  to  his  spouse,  "Mary,  I  think  we 
had  better  throw  open  oo'r  hame  to  the  menister,  for 
ai'  sine  oo'r  neehbor  Jeams  has  keepit  them  a'  things 
hae  gone  wee'l  wi'  him." 

Dr.  McGregor's  second  visit  to  Cove  Head  was  in 
1802  and  his  next  in  1806.  On  this  occasion  he 
preached  on  Saturday,  12th,  Sabbath,  13th,  and 
Tuesday,  15th  July,  seven  sermons  on  Rom.  v:  1-12, 
and  Eph.  ii :  10. 

During  the  same  year  Rev.  Peter  Gordon,  the  first 
Presbyterian  minister  settled  on  the  island,  was  or- 
dained and  inducted  into  the  pastoral  charge  of 
Cove  Head,  St.  Peters  and  Bay  Fortune.  His  pas- 
torate extended  over  only  three  years.  He  was  natu- 
rally of  a  delicate  constitution  and,  inheriting  the 
germs  of  consumption,  the  toil  and  exposure  in- 
volved in  performing  the  pastoral  work  of  so  exten- 
sive a  charge  soon  developed  that  disease  and  termi- 
nated his  useful  life.  He  died  in  April,  1809.  He 
had  exchanged  pulpits  with  Rev.  Dr.  Keir  of  Prince- 
town,  and  on  his  way  home,  feeling  unwell,  he  called 
at  the  house  of  Mr.  James  McCallum,  and  there, 


59 


History  of  Presbyterianism 


after  a  short  illness,  passed  gently  into  the  rest  of  the 
beloved.  He  left  a  widow  and  two  small  children  to 
the  care  of  Him  who  hath  said,  "I  will  be  a  husband 
to  the  widow  and  a  father  to  the  fatherless."  Mr. 
Gordon  was  succeeded  in  this  field  by  Rev.  Mr.  Pid- 
geon,  who  had  been  sent  out  by  the  London  Mission- 
ary Society,  and  was,  on  application,  received  by 
the  Presbytery  and  inducted  as  pastor  of  this  large 
congregation  in  the  spring  of  1812.  The  induction 
services  were  performed  by  Rev.  John  Keir  and 
Rev.  James  McGregor.  Mr.  Pidgeon  ministered  to 
this  flock  until  about  the  year  1820,  when  circum- 
stances had  rendered  his  resignation  advisable.  The 
next  minister  placed  over  this  congregation  was 
Rev.  Robert  Douglas,  whose  induction  took  place 
in  October,  1821.  On  this  occasion  the  first  Presby- 
tery of  Prince  Edward  Island  was  constituted,  ac- 
cording to  a  Deed  of  Synod.  There  were  present  at 
this  first  meeting  of  Presbytery  Rev.  John  Keir, 
moderator,  Rev.  Robert  Douglas,  clerk,  and  Rev. 
William  McGregor,  minister,  and  Mr.  Edward 
Ramsay,  ruling  elder,  from  Princetown.  Mr.  Doug- 
las discharged  the  duties  of  this  geographically 
large  congregation  until  5th  July,  1843,  at  which 
time  it  was  deemed  wise  to  divide  the  congregation 
into  two — West  St.  Peters  and  Cove  Head  forming 
one,  and  East  St.  Peters  and  Bay  Fortune  the  other. 
Of  the  latter  charge  Rev.  Robert  Douglas  remained 
pastor  until  the  time  of  his  death,  which  took  place 
in  October,  1845.  Mf-  Douglas  was  an  able,  fearless 
and  faithful  preacher  of  the  gospel,  a  kind  and  pains- 

60 


On  Prince  Ed<wa.rd  Island 


taking  pastor  and  an  indefatigable  worker.  Though 
he  had  for  the  lack  of  good  roads  to  travel  along 
shores,  to  cross  creeks  and  rivers,  and  in  the  win- 
ter on  different  occasions  to  get  help  to  dig  his  horse 
out  of  snow-drifts  and  to  drag  him  out  of  the  water 
into  which  he  had  plunged  through  broken  ice,  yet 
he  was  seldom  known  to  fail  in  fulfilling  an  appoint- 
ment. The  following  extract  from  a  minute  placed 
on  the  Records  of  Presbytery  at  the  time  of  his 
death  shows  the  estimation  in  which  he  was  held  by 
his  brethren,  viz. :  "The  Presbytery  record  their 
deep  sense  of  the  loss  sustained  in  the  death  of  Rev. 
Robert  Douglas,  as  a  faithful,  unwearied  and  perse- 
vering laborer  in  the  Lord's  vineyard,  as  a  brother 
with  whom  their  intercourse  had  ever  been  both 
pleasant  and  profitable,  as  a  true  friend,  and  as  a 
disciple  of  the  Saviour,  distinguished  by  sincere  and 
unaffected  piety  and  great  Christian  simplicity  and 
humility." 

Cove  Head  and  West  St.  Peters,  after  being  dis- 
joined from  East  St.  Peter's  and  Bay  Fortune,  called 
Rev.  John  Cameron,  now  of  Bridgewater,  N.  S.,  on 
November  8th,  1843.  This  call  was  declined.  On 
October  30th,  1844,  they  called  Rev.  James  Byers  of 
Clifton,  N.  S.  This  call  was  also  declined.  The  next 
minister  called  was  Rev.  James  Allan,  who  had  just 
arrived  from  Scotland.  He  was  ordained  and  in- 
ducted on  1st  July,  1846.  The  call  was  signed 
by  one  hundred  and  seventy-six  members  and  ad- 
herents and  the  stipend  guaranteed  was  one 
hundred  and  twenty  pounds.     So  rapid    was    the 

61 


History  of  Presbyterianism 


growth  of  this  congregation  under  Mr.  Allan  that  on 
28th  July,  1852,  the  Presbytery  deemed  it  advisable 
to  disjoin  West  St.  Peters  from  Cove  Head,  which 
they  accordingly  did,  leaving  Mr.  Allan  in  charge  of 
the  latter  place.  At  that  time  nearly  the  whole  pop- 
ulation of  Stanhope,  Cove  Head  and  Brockley  Point 
was  Presbyterian.  But  of  late  years  a  stream  of 
Presbyterian  emigrants  to  other  parts  has  been  flow- 
ing out,  and  their  places  have  been  taken  up  by  set- 
tlers of  different  ecclesiastical  connections,  so  that 
the  cause  in  Cove  Head  has  not  prospered  as  in  some 
other  places.  But  as  might  naturally  be  expected 
from  the  sound  and  highly  intellectual  character  of 
Rev.  Mr.  Allan's  pulpit  teaching,  the  Presbyterians 
of  Cove  Head  and  adjacent  settlements  who  enjoyed 
his  ministrations  are  amongst  the  most  intelligent 
and  best  informed  to  be  found  in  the  province.  After 
a  pastorate  of  forty-four  years  Rev.  James  Allan, 
on  1 2th  November,  1890,  tendered  his  resignation, 
which  was  accepted.  A  few  years  after  the  dissolu- 
tion of  the  pastoral  tie  Mr.  Allan,  after  nearly  half 
a  century  of  faithful  and  successful  service,  at  peace 
with  God  and  with  all  mankind,  entered  upon  the  re- 
ward of  the  just.  Rev.  Mr.  Allan  was  succeeded  by 
Mr.  George  B.  McLeod,  who  was  ordained  and  in- 
ducted on  8th  September,  1891.  Mr.  McLeod  con- 
tinued to  minister  to  this  congregation  with  ability 
and  success  until  July  27th,  1894,  when  his  resigna- 
tion was  accepted.  Mr.  McLeod  was  succeeded  by 
Rev.  Jacob  Layton  in  1897,  and  by  Rev.  William 
Spencer,  B.  A.,  in  the  year  1901. 

62 


On  Prince  Eckvard  Island 


CHAPTER  VIII. 

ST.   PETERS,  BAY  FORTUNE  AND  SOURIS. 

The  first  settlers  of  St.  Peters  were  a  number  of 
emigrants  who  came  from  Perthshire,  Scotland,  in 
the  year  1774.  After  them  came  a  number  front 
Dumfriesshire  and  settled  here  and  in  Cove  Head. 
Rev.  Dr.  McGregor  of  Pictou,  N.  S.,  visited  this 
place  in  1791  and  again  in  1806,  spent  two  weeks, 
preached  several  times  and  visited  as  many  families 
as  he  could  overtake.  As  stated  in  the  preceding 
chapter,  the  first  settled  minister  in  St.  Peters  was 
Rev.  Peter  Gordon,  who  after  a  brief  pastorate  of 
three  years  died  in  April,  1809.  He  was  followed 
by  Rev.  Mr.  Pidgeon,  whose  connection  with  the 
congregation  terminated  in  1820.  From  1821  until 
1846  Rev.  Robert  Douglas  was  the  esteemed  pastor. 
In  1825  East  and  West  St.  Peters  and  Bay  Fortune 
were  united.  At  this  date  there  was  only  one  dwell- 
ing house  in  what  is  now  the  thriving  little  town  of 
Mount  Stewart,  though  there  was  a  good  deal  of 
shipbuilding  carried  on  in  that  place ;  and  the  writer 
remembers,  when  a  student,  preaching  in  the  cook 
house  of  Mr.  Kemble  Coffin  in  1852.  In  July  of  the 
same  year  the  united  congregation  called  Mr.  Henry 
Crawford,  a  licentiate  of  the  Presbyteerian  church  in 
Nova  Scotia ;  but  he,  having  to  take  another  term  at 
the  Theological  Hall,  was  not  ordained  and  inducted 
until  18th  October,   1853.     Mr.  Crawford  entered 

63 


History  of  Presbyteriantsm 


upon  the  ministerial  duties  of  this  large  and  interest- 
ing field  with  great  energy;  and  it  may  be  said  of 
him  that  during  the  whole  period  of  his  ministry  he 
was  abundant  in  labors.  Nor  were  his  labors  in 
vain ;  for  what  was  one  congregation  at  the  time  of 
his  induction  now  constitutes  three  good,  self-sus- 
taining congregations,  each  of  which  raises  more 
for  the  support  of  the  gospel  at  home  and  for  the 
schemes  of  the  church  than  the  whole  field  was  able 
to  do  at  that  time. 

In  the  year  1855,  nearly  50  years  ago,  the  Presby- 
tery of  Prince  Edward  Island,  at  a  meeting  held  in 
Springfield,  Prince  county,  passed  the  following  res- 
olution in  favor  of  a  prohibitory  liquor  law,  viz. : 
"That  whereas  intemperance  is  a  great  evil,  which 
can  never  be  removed  or  effectually  resisted  while 
the  traffic  in  intoxicating  drinks  is  continued,  it  be- 
ing necessary  to  remove  the  cause  in  order  to  re- 
move the  effect,  therefore,  resolved,  That  the  mem- 
bers of  this  Presbytery,  as  lovers  of  their  country 
and  of  their  race,  and  as  office  bearers  of  the  church, 
cannot  but  feel  a  lively  interest  in  the  progress  of 
the  temperance  reform,  especially  in  recent  legisla- 
tion in  several  of  the  States  of  the  American  Union, 
entirely  prohibiting  the  traffic  in  all  intoxicating 
beverages;  and  as  such  laws,  in  our  opinion,  can 
interfere  with  the  rights  of  no  man,  since  no  man 
can  have  rights  inconsistent  with  the  public  good,  or 
at  war  with  the  welfare  of  the  community,  we  there- 
fore shall  exert  our  influence,  and  do  earnestly  rec- 
ommend to  the  congregations  under  our  inspection 

64 


On  Prince  Ed-ward  Island 


and  to  all  others  to  persevere  in  vigorous  and  well 
directed  efforts  until  a  law  shall  be  enacted  in  this 
island  prohibiting  a  traffic  which  is  the  cause  of 
much  of  the  wretchedness  and  misery,  pauperism, 
crime  and  ruin  to  the  souls  and  bodies  of  men,  a 
traffic  with  which  the  country  has  been  so  long  af- 
flicted." This  resolution  was  moved  by  Rev.  Dr. 
Keir,  seconded  by  Rev.  Dr.  Murray  and  unani- 
mously carried,  and  by  order  engrossed  on  the  Rec- 
ords of  Presbytery. 

In  March,  1858,  Bay  Fortune  and  Souris  were 
separated  from  East  and  West  St.  Peters  and  or- 
ganized into  a  distinct  charge,  Rev.  Mr.  Crawford 
remaining  pastor  of  East  and  West  St.  Peters.  On 
7th  June,  1859,  West  St.  Peters  and  Mount  Stewart 
were  disjoined  from  East  St.  Peters  and  formed 
into  a  new  congregation.  Mr.  Crawford's  labors 
were  now  entirely  confined  to  East  St.  Peters, 
where  he  continued  to  labor  with  great  diligence 
until  1874,  when  he  accepted  a  call  to  the  congrega- 
tion of  Richmond  Bay. 

The  new  congregation  of  Mount  Stewart  and 
West  St.  Peters  in  1862  called  Rev.  Alexander  Fal- 
coner, now  of  Pictou.  Two  years  later  they  ex- 
tended a  call  to  Rev.  C.  B.  Pitblado,  D.  D.,  now  of 
Winnipeg,  Man.  Both  of  these  calls  were  declined. 
In  the  following  year  Mr.  D.  W.  Cameron,  having 
accepted  a  call,  was  ordained  and  inducted  into  the 
pastoral  charge  of  this  congregation  on  November 
22nd,  where  he  remained  for  three  years,  when  his 
resignation  was  accepted. 

E  65 


History  of  Presbyterianism 


On  September  7th,  1871,  Rev.  William  R.  Frame, 
having  accepted  a  call  to  this  congregation,  was  in- 
ducted as  their  pastor.  Those  who  took  part  in  the 
induction  services  were  as  follows:  Rev.  J.  M. 
McLeod  preached,  Rev.  James  Allan  addressed  the 
minister  and  Rev.  Isaac  Murray,  D.  D.,  addressed 
the  congregation.  Rev.  Mr.  Frame  remained  pastor 
of  this  congregation  until  17th  March,  1885,  when, 
on  account  of  failing  health,  he  tendered  his  resig- 
nation, which  was  accepted  by  Presbytery.  The  fol- 
lowing extract  from  the  Presbytery  Records  shows 
the  high  estimation  in  which  Mr.  Frame  was  held  by 
his  brethren: 

"It  affords  Presbytery  much  pleasure  to  bear  tes- 
timony to  the  high  character  which  their  brother, 
Rev.  W.  R.  Frame,  sustains,  as  an  able  and  evangel- 
ical preacher ;  to  the  kind,  faithful  and  conscientious 
character  of  his  pastoral  labors,  and  that  as  a  mem- 
ber of  Presbytery  he  ever  displayed  sound  judgment, 
a  thorough  acquaintance  with  the  laws  of  the  church 
and  a  readiness  to  take  his  full  share  of  the  work  of 
the  church,  etc.''  Though  Mr.  Frame's  resignation 
was  accepted,  he  was  still  a  member  of  Presbytery, 
by  consent  of  the  General  Assembly,  who  allowed 
his  name  to  remain  on  the  roll  of  Presbytery.  When 
his  health  permitted  he  preached  in  vacant  charges, 
but  the  greater  part  of  his  time  was  now  taken  up 
with  the  management  of  a  weekly  Protestant  paper 
called  the  Guardian.  For  several  years,  with  great 
ability,  Mr.  Frame  edited  the  Guardian  newspaper. 
As  a  writer  he  had  not  his  superior  on  the  editorial 

66 


On  Prince  Edward  Island 


staff  of  the  province,  and  had  he  been  spared  would 
have  held  a  high  position  amongst  the  newspaper 
men  of  the  Dominion ;  but  in  less  than  three  years 
after  he  assumed  the  management  of  the  Guardian 
his  useful  life  was  terminated  by  that  insidious  dis- 
ease, consumption. 

Rev.  A.  B.  McLeod  was  the  next  minister  of 
Mount  Stewart  and  West  St.  Peters.  He  was  in- 
ducted on  the  20th  May,  1886.  Mr.  McLeod's 
labors  were  highly  appreciated  and  the  good  work 
progressed  favorably  under  his  able  ministrations; 
but  having  accepted  a  call  to  Nova  Scotia,  his  con- 
nection with  Mount  Stewart  was  severed  by  Pres- 
bytery on  20th  October,  1892. 

The  congregation  of  East  St.  Peters,  after  Mr. 
Crawford's  removal  to  Richmond  Bay,  remained 
vacant  for  about  two  years,  when  on  5th  July,  1876, 
Rev.  S.  C.  Gunn  was  settled  over  them.  Mr.  Gunn's 
pastorate  in  this  congregation  was  marked  by  steady 
progress  and  continued  for  a  little  over  seven  years, 
when  he  accepted  a  call  to  Springfield,  Nova  Scotia, 
on  27th  March,  1883.  Mr.  Gunn  proved  himself  to 
be  an  able  and  successful  minister,  not  needing  to  be 
ashamed,  and  was  greatly  beloved  by  his  congrega- 
tion. From  Springfield,  N.  S.,  Mr.  Gunn  was  called 
to  a  large  and  interesting  congregation,  principally 
composed  of  Highlanders  and  Provincialists,  in  the 
city  of  Boston.  Mr.  Gunn  has  the  prayers  and  good 
wishes  of  numerous  friends  in  the  Maritime  Prov- 
inces for  his  success  in  the  good  work  of  gathering 
together  and  ministering  to  the  spiritual  necessities 

67 


History  of  Presbyterianism 


of  his  and  their  countrymen  in  the  home  of  their 
adoption.  Young  men  and  women  going  from  pious 
homes  in  the  East  will  always  find  a  safe  place  of 
refuge  in  the  Scotch  church  of  Boston,  and  kind 
friends  in  the  faithful  pastor  and  his  amiable  part- 
ner. 

On  1 6th  March,  1886,  Mr.  J.  W.  McKenzie,  B. 
A.,  the  present  pastor,  was  ordained  and  inducted 
over  the  congregation  of  East  St.  Peters.  Since  Mr. 
McKenzie's  settlement  in  St.  Peters,  two  new 
churches  have  been  erected,  one  at  the  head  of  the 
bay  and  the  other  between  the  Morell  and  Marie 
rivers.  Both  churches  are  finished  and  free  of  debt. 
Mr.  McKenzie  is  a  native  of  Prince  Edward,  a  grad- 
uate of  the  Presbyterian  College  at  Montreal,  a 
young  man  of  superior  ability,  and  deservedly 
popular. 

Bay  Fortune,  Souris  and  Grand  River  having 
been  disjoined   from  East  St.   Peters  in  October, 

1872,  and  declared  a  separate  charge,  called  Rev.  J. 
G.  Cameron  of  Tryon  and  Bonshaw.  He  was  in- 
ducted into  this  new  congregation  on  19th  March, 

1873.  Since  Mr.  Cameron  took  charge  of  this  con- 
gregation it  has  risen  from  the  status  of  a  supple- 
mented charge  to  that  of  a  self-sustaining  one,  pay- 
ing the  minister  a  salary  of  $800.  In  addition  to 
this  they  also  contribute  largely  to  the  schemes  of 
the  church.  They  have  also,  within  the  same  time, 
erected  three  new  churches,  and  to  the  credit  of  pas- 
tor and  people  these  churches  are  all  free  of  debt, 
and  Sabbath  after  Sabbath  are  filled  with  intelligent 

68 


On  Prince  Edward  Island 


and  appreciative  congregations.  Mr.  Cameron  was 
a  faithful  preacher  of  the  gospel,  a  wise  counsellor, 
a  laborious  and  painstaking  pastor  and  always  held 
a  warm  place  in  the  affections  of  his  people.  His 
resignation  of  this  charge  having  been  accepted  by 
Presbytery,  Mr.  Cameron  was  next  called  and  set- 
tled at  Murray  Harbor,  where,  after  a  short  pastor- 
ate, he  was  taken  suddenly  ill,  and  after  a  brief  pe- 
riod of  intense  suffering  he  fell  asleep  in  Jesus. 


69 


History  of  Presbyterianism 


CHAPTER    IX. 

ST.    PETERS  AND  BRACKLEY   POINT  ROADS. 

This  congregation  originally  formed  a  part  of  St. 
James'  church,  Charlottetown.  The  St.  Peters 
Road  church  is  about  six  miles,  and  that  of  Brackley 
Point  Road  about  nine  miles  from  Charlottetown. 
The  St.  Peters  Road  section  of  this  congregation 
lies  along  the  west  bank  of  the  Hilleborough  river, 
up  which  the  tide  flows  about  twenty  miles.  The 
scenery  along  its  banks  is  rich  and  beautiful.  Its 
edges  are  fringed  with  marsh  grass  and  a  continua- 
tion of  fertile  and  well  cultivated  farms  range  along 
its  banks,  which  are  adorned  with  beautiful  groves 
of  beech,  birch,  maple  and  fir.  The  houses  are  neat 
and  present  an  air  of  comfort  and  taste.  The  people 
are  intelligent  and  industrious,  all  in  comfortable 
circumstances,  and  some  of  them  amongst  the 
wealthiest  farmers  in  the  county.  The  first  settlers 
in  this  part  of  the  island  came  from  Perthshire  in 
the  year  1775.  At  this  date  the  only  road  on  the 
island  was  through  this  district,  from  Charlottetown 
to  Cove  Head.  Leading  to  other  settlements  there 
was  nothing  more  than  what  is  called  a  blaze,  i.  e., 
a  chip  taken  from  the  side  of  a  tree,  and  in  some 
cases  the  traveller  had  not  even  that  to  guide  him. 
The  mode  of  travel  was  along  the  banks  of  the  river 
and  the  sea  shore ;  and  the  number  of  deep  creeks 
and  inlets  which  abound  on  Prince  Edward  Island 

70 


On  Prince  Edward  Island 


made  this  mode  of  travel  peculiarly  difficult.  At  this 
period  the  Rev.  Mr.  Des  Brisay,  Episcopalian,  was 
the  only  Protestant  minister  on  the  island.  He 
lived  in  Cove  Head,  a  distance  of  fifteen  miles  from 
his  church,  which  was  in  Charlottetown.  The  only 
reason  we  have  seen  stated  for  his  living  so  far  from 
his  church  was  that  Charlottetown  was  a  very 
wicked  place,  and  that  in  the  country  he  was  more 
retired  and  had  better  advantages  for  study. 

Brackley  Point  and  the  road  leading  to  it  was 
settled  about  one  hundred  and  twenty  years  ago  by 
Chief  Baron  Montgomery,  who  did  more  than  any 
other  land  proprietor  at  that  time  for  the  settlers. 
This  place  received  its  name  from  a  Mr.  Brackley 
who  came  out  from  the  old  country  with  Governor 
Patterson  in  1770,  when  the  island  was  disjoined 
from  Nova  Scotia  and  formed  into  a  separate  gov- 
ernment. Mr.  Brackley  held  a  government  office 
and  was  much  thought  of  by  the  people.  Brackley 
Point  lies  between  Rustico  and  Stanhope  Cove.  It 
has  a  beautiful  harbor  and  is  one  of  the  most  flour- 
ishing settlements  on  the  island.  The  farms  are 
beautiful,  well  cultivated  and  the  farmers  are  inde- 
pendent. It  is  already  a  favorite  resort  for  summer 
tourists  and  with  improved  hotel  accommodations 
it  will  be  patronized  to  a  much  larger  extent  than  it 
is  at  present.  The  remarks  made  about  the  farms  on 
St.  Peters  Road  and  at  Brackley  Point  are  equally 
applicable  to  those  lying  along  the  road  leading  from 
Charlottetown  to  that  place.  Some  of  the  old  Pres- 
byterian residents  around  this  place  are  the  McCal- 


71 


History  of  Presbyterianism 


lums,  McMillans,  Scotts,  Martins,  etc. ;  and  on  St. 
Peters  Road  and  to  be  found  the  Robertsons,  the 
Cairns,  the  Scotts,  the  McLeods,  the  McBeaths,  the 
McLaughlins,  the  Thompsons,  the  Gibsons,  etc. 
Some  of  these  people  originally  worshipped  at  Cove 
Head,  and  some  of  them  in  Charlottetown.  Rev. 
James  Allan,  acting  under  instructions  from  the 
Presbytery  of  Prince  Edward  Island,  of  the  Presby- 
terian church  of  Nova  Scotia,  opened  a  preaching 
station  on  St.  Peters  Road  in  March,  1854.  This 
place  was  also  supplied  with  preaching  by  the  Kirk 
of  Scotland  and  by  the  Free  Presbytery  of  Prince 
Edward  Island.  The  first  church  built  in  this  settle- 
ment was  in  connection  with  the  Church  of  Scotland, 
and  the  people  received  an  occasional  sermon  from 
the  late  Rev.  Donald  McDonald.  This  church  hav- 
ing been  blown  down  by  a  severe  gale,  those  ad- 
hering to  the  Church  of  Scotland  erected  another 
church  near  the  site  of  the  first  church,  which  is 
about  six  miles  from  the  city  and  is  the  building  now 
occupied  by  the  united  church.  About  this  time  the 
Free  church,  the  Presbyterian  church  of  Nova 
Scotia  and  the  Baptists  built  a  union  church  just 
across  the  road  from  the  Kirk  (in  the  year  1864),  so 
that  from  these  four  different  sources  the  station 
must  have  been  tolerably  well  supplied,  though  in 
this  and  similar  cases  there  is  a  great  waste  of  ma- 
terial. Rev.  William  McLaren  of  the  Church  of 
Scotland  was  appointed  to  St.  Peters  and  Brackley 
Point  Roads  for  a  term  commencing  December, 
1857.    At  the  expiration  of  his  appointment  the  late 


72 


On  Prince  Edward  Island 


Rev.  George  M.  Grant,  M.  A.,  D.  D.,  afterwards 
principal  of  Queen's  College,  Kingston,  was  in- 
ducted into  the  pastoral  charge  of  St.  Peters  and 
Brackley  Point  Roads  and  Georgetown.  This  settle- 
ment took  place  on  28th  June,  1861.  It  is  needless  to 
say  that  Rev.  George  M.  Grant  was  an  able  and  elo- 
quent preacher  and  a  faithful  pastor,  that  he  was 
extremely  popular  amongst  his  people,  and,  indeed, 
wherever  he  was  known ;  or  that  under  his  ministry 
the  congregation  prospered  greatly.  Those  who 
knew  Mr.  Grant's  scholarship,  ability  and  popular 
talent  knew  too  well  that  a  light  so  brilliant  could 
not  long  be  confined  to  a  comparatively  obscure 
section  of  the  church.  The  fears  of  his  warmly  at- 
tached congregation,  and  the  anticipations  of  his 
numerous  friends  were  soon  realized,  for  on  24th 
April,  1863,  ne  accepted  a  cordial  and  unanimous 
call  to  St.  Matthew's  church,  Halifax.  Thus  was 
terminated  a  happy  and  most  successful  pastorate, 
amid  the  tears  and  regrets  of  an  attached  people  who 
remember  to  this  day  with  fond  and  undying  affec- 
tion their  first  regularly  settled  pastor,  Rev.  George 
M.  Grant,  the  late  world-renowned  Dr.  Grant,  Prin- 
cipal of  Queen's  College,  Kingston,  Ontario. 

Dr.  Grant,  son  of  James  Grant,  teacher,  was  born 
at  East  River,  Pictou  county,  N.  S.  Ordained  28th 
November,  i860.  Married  Jessie  Lawson  of  Hali- 
fax, N.  S.  He  wrote  the  famous  work  "Ocean  to 
Ocean,"  and  published  various  reviews,  lectures,  etc. 
His  early  education  was  received  at  Pictou  Academy 
and  West    River    Seminary.      Having    completed 


73 


History  of  Presbyterianism 


his  studies  at  the  latter  institution,  he  was 
selected  by  a  committee  of  the  Synod  of  Nova  Scotia 
as  one  of  the  four  bursars  to  be  sent  to  Glasgow  Uni- 
versity, Scotland.  He  entered  the  university  when 
only  1 8  years  of  age,  and  then  began  a  course  of 
hard  study  lasting  eight  years.  His  career  at  the 
university  was  distinguished  by  exceptional  bril- 
liancy. Among  the  prizes  carried  off  by  Dr.  Grant 
at  this  time  were,  first  in  classics,  moral  philosophy 
and  chemistry,  besides  the  Lord  Rector's  prize  of 
thirty  guineas  for  the  best  essay  on  Hindoo  literature 
and  philosophy.  While  very  studious,  he  was 
proficient  in  all  athletic  games,  thereby  being  ex- 
ceedingly popular  with  his  fellow  students,  over 
whom  he  had  great  influence.  Upon  leaving  college 
he  was  ordained  by  the  Church  of  Scotland,  and  had 
flattering  inducements  to  remain  in  Scotland.  He 
preferred,  however,  returning  to  Canada,  and  im- 
mediately on  his  arrival  in  1861  was  appointed  a 
missionary  in  Pictou,  his  native  county.  Shortly 
after  he  was  transferred  to  a  more  important  sphere 
in  Prince  Edward  Island.  In  May,  1863,  he  was  in- 
ducted into  St.  Matthew's  church,  Halifax,  where  he 
labored  for  fourteen  years,  when  he  was  chosen  as 
Principal  of  Queen's  College,  Kingston.  While  in 
Halifax,  he  was  a  director  of  Dalhousie  College,  a 
trustee  of  the  Theological  Seminary,  a  member  of 
various  committees  of  Presbytery  and  Synod,  a  zeal- 
ous advocate  of  union.  When  the  union  was  con- 
summated he,  as  moderator  of  the  Kirk  Synod,  sub- 
scribed the  articles  in  its  name.    In  October,  1877, 


74 


On  Prince  Edward  Island 


Dr.  Grant  was  elected  Principal  of  Queen's  College, 
Kingston,  as  successor  to  Principal  Snodgrass.  The 
unanimity  of  sentiment  displayed  in  his  election  by 
the  trustees  of  the  college,  his  cordial  reception  by 
the  students,  and  the  warm  welcome  accorded  him 
by  the  citizens  of  Kingston,  all  testified  that  his 
labors  and  abilities  had  met  with  recognition.  Soon 
after  entering  upon  his  new  duties  he  perceived  that 
something  had  to  be  done  to  place  the  college  on  a 
more  secure  footing  and  his  inauguration  of  the 
building  and  endowment  scheme,  as  well  as  his  suc- 
cessful exertions  in  raising  $150,000,  required  to 
carry  it  out,  are  too  fresh  in  the  public  memory  to 
need  more  than  casual  mention.  Soon  after  his  in- 
stallation as  principal,  his  alma  mater  conferred  on 
him  the  degree  of  Doctor  of  Divinity. 

The  next  minister  settled  in  this  congregation  was 
Rev.  Mr.  Cullen.  He  was  inducted  on  2nd  Septem- 
ber, 1863,  and  after  three  months,  on  account  of  ill 
health,  was  allowed  to  retire.  He  was  succeeded  in 
this  charge  by  Rev.  Alexander  McWilliams  in  the 
year  1864.  On  May  7th,  1865,  St.  Peters  and 
Brackley  Point  Roads  were  disjoined  from  George- 
town and  Mr.  McWilliams  remained  pastor  of  the 
latter  place.  In  August  of  the  same  year  Rev.  Wil- 
liam Stewart,  formerly  of  Musquodoboit  and  Little 
River,  N.  S.,  was  inducted  as  pastor  of  St.  Peters 
and  Brackley  Point  Roads.  Mr.  Stewart  was  a  man 
of  more  than  ordinary  ability,  an  able  preacher  and 
sympathizing  pastor,  and  was  highly  esteemed  by 
the  people  of  his  charge.    The  infirmities  of  age  and 


75 


History  of  Presbyterianism 


declining  health  led  to  his  resignation,  which  was 
accepted  on  19th  May,  1872. 

About  this  time  the  subject  of  union  was  earnestly 
discussed  by  the  two  Presbyteries  on  the  island,  and 
overtures  on  the  subject  were  sent  up  to  their  re- 
spective Synods  in  June,  1870. 

Rev.  John  Moffatt,  who  had  been  sent  out  by  the 
Colonial  Committee  of  the  Church  of  Scotland,  was 
inducted  into  this  charge  on  25th  September,  1872, 
and  was  allowed  to  retire  from  the  field  in  1874.  Mr. 
Moffatt  was  a  determined  opponent  of  union  and 
wrote  several  strong  pamphlets  on  the  subject.  After 
his  retirement  the  congregation  was  supplied  for  a 
time  by  Rev.  John  Gillis  and  by  Mr.  A.  W.  McLeod, 
catechist.  Mr.  McLeod  after  his  ordination  was 
settled  at  Vale  Colliery  and  Sutherlands  River, 
where,  after  a  few  years'  faithful  labor,  his  health 
failed  and  death  closed  a  career  of  great  promise  in 
the  prime  of  life. 

The  next  minister  settled  in  the  congregation  of 
St.  Peters  and  Brackley  Point  Road  was  Rev.  Wil- 
liam Scott.  His  induction  took  place  on  24th  Octo- 
ber, 1876.  It  is  not  necessary  to  say  to  those  who 
knew  Mr.  Scott  that  he  was  an  able,  eloquent  and 
most  evangelical  preacher.  As  a  pastor  he  was  faith- 
ful and  diligent,  and  his  ministry  in  this  congrega- 
tion, which  extended  over  six  years,  was  crowned 
with  great  success.  Amid  the  regrets  of  a  deeply 
attached  people  he  tendered  his  resignation  of  this 
charge,  which,  on  October  4th,  1882,  was  reluctantly 
accepted  by  the  Presbytery.    Just  one  year  later  the 

76 


On  Prince  Ed-ward  Island 


Rev.  A.  W.  Mahon,  now  of  St.  Andrew's,  N.  B.,was 
inducted  as  Mr.  Scott's  successor.  As  a  student  Mr. 
Mahon  was  diligent ;  as  a  pastor,  faithful,  and  his 
ministrations  were  both  acceptable  and  profitable. 

Mr.  Mahon's  resignation  was  accepted  on  30th 
September,  1894,  and  Rev.  W.  T.  D.  Moss,  the  next 
pastor,  was  inducted  on  21st  May,  1895,  but  only 
over  St.  Peters  Road,  the  other  section  having  been 
united  with  Cove  Head.  Mr.  Moss  was  succeeded 
as  pastor  of  St.  Peters  Road  successively  by  Rev. 
Mr.  Layton  and  by  their  present  pastor,  Rev.  W. 
H.  Spencer,  B.  A. 


77 


History  of  Presbyterianism 


CHAPTER    X. 


GEORGETOWN. 


This  place  was  originally  called  Three  Rivers,  on 
account  of  its  lying  near  the  junction  of  three  fine 
rivers  on  the  southeast  part  of  the  island,  viz. :  Car- 
digan, Montague  and  Brudenell  rivers.  On  each  of 
these  rivers  a  considerable  amount  of  shipbuilding 
was  carried  on  in  the  early  history  of  the  country, 
and  now  they  are  amongst  the  finest  farming  dis- 
tricts on  the  eastern  part  of  the  island.  Georgetown 
is  a  beautiful,  clean,  healthy  place.  It  has  three 
churches — Presbyterian,  Episcopalian  and  Roman 
Catholic — good  schools,  large  dwelling  houses, 
well  filled  stores,  a  court  house  and  a  jail — the  latter, 
to  the  credit  of  the  town,  is  often  without,  a  tenant. 
The  thriving  little  town  of  Montague,  with  its 
rapidly  increasing  trade,  has  of  late  years  materially 
interfered  with  the  growth  and  trade  of  Georgetown. 
The  harbor  of  Georgetown  is  good  and  of  easy  ac- 
cess, having  a  fine,  broad,  deep  entrance,  with 
Boughton  Island  on  the  one  hand  and  Panmore  on 
the  other. 

The  first  settlers  of  Three  Rivers  ( Georgetown ) 
came  from  Dumfries,  Scotland,  in  the  year  1774. 
The  first  Protestant  minister  who  visited  this  place 
was  Rev.  Dr.  McGregor,  of  Pictou,  N.  S.  The 
date  of  this  visit  is  given  by  Dr.  Patterson  in  his 
memoirs  of  Dr.  McGregor,  as   1793.     The  doctor 

78 


On  Prince  Ed<ward  Island 


landed  at  Charlottetown  and  was  piloted  through  the 
woods  to  Georgetown.  The  first  clearing  was  made 
and  the  first  house  built  by  Mr.  David  Higgins,  in 
the  year  1769,  who  established  a  small  fishing  sta- 
tion on  the  point  where  Hon.  Joseph  Wightman's 
now  stands.  The  early  settlers  here  endured  great 
hardships  from  the  lack  of  provisions,  living  to  a 
great  extent,  at  times,  on  clams,  to  obtain  which  they 
often  had  to  cut  through  four  feet  of  ice.  In  due 
time,  however,  the  soil  yielded  them  their  first  crops, 
which  together  with  Air.  Higgins'  fishing  establish- 
ment furnished  those  hardy  pioneers  with  ample 
provisions.  On  the  occasion  of  his  first  visit  to  this 
place,  Dr.  McGregor  preached  in  the  house  of  the 
late  Mr.  Wightman,  then  occupied  by  Mr.  David 
Irving.  This  was  the  first  sermon  ever  preached  in 
Georgetown.  The  doctor  remained  here  for  several 
days,  visiting,  conversing,  preaching  and  baptizing. 
The  most  interesting  event  connected  with  this  visit 
was  that  he  had  been  made  the  instrument  of  bring- 
ing to  the  knowledge  of  the  truth  a  slave  by  the 
name  of  Sickles  and  was  the  means  of  obtaining  his 
liberty.  It  appears  from  the  writings  of  Dr.  Patter- 
son that  Rev.  Dr.  McGregor  visited  Georgetown 
again  in  1806,  and  that  on  6th  July,  in  that  year, 
he  preached  three  sermons  on  Eph.  ii :  3-5,  that  the 
next  day  he  preached  twice  at  Murray  Harbor,  and 
that  he  returned  to  Three  Rivers  and  preached  three 
sermons  on  Sabbath,  8th  July.  He  also  visited  and 
preached  in  Georgetown  and  Murray  Harbor  in 
1812,  1816,  1817  and  1819.    These  places  received 


79 


History  of  Presbyterianism 


occasional  supply  from  Rev.  John  Keir  of  Prince- 
town,  Rev.  John  McLennan  of  Belfast,  Rev.  John 
Geddie  of  Cavendish  and  others. 

In  1855-6  Rev.  Messrs.  Snodgrass  of  Charlotte- 
town  and  McKay  of  Belfast  supplied  them  alter- 
nately until  October  of  the  last  named  year,  when  the 
Rev.  Andrew  Loughead  and  Mr.  Thomas  Duncan 
arrived  on  the  island  at  the  same  time,  having  been 
sent  out  by  the  Colonial  Committee  of  the  Church  of 
Scotland.  Mr.  Loughead  was  inducted  into  the 
pastoral  charge  of  Georgetown,  and  Mr.  Duncan 
was  ordained  and  inducted  into  the  pastoral  charge 
of  St.  James'  church,  Charlottetown,  on  23rd  Octo- 
ber, 1856.  The  ministers  present  at  the  ordination 
and  induction  of  Messrs.  Loughead  and  Duncan 
were  Rev.  Dr.  Pollock,  Dr.  McRae  and  Rev.  Alex- 
ander McKay  of  Belfast.  Mr.  Loughead  continued 
minister  of  Georgetown  until  July,  i860,  when  he 
accepted  an  appointment  in  Paisley,  Scotland,  and 
was  accordingly  loosed  from  his  charge  in  George- 
town. About  this  time  a  new  station  which  had 
been  formed  at  St.  Peters  Road  was  united  with 
Georgetown  and  on  28th  June,  1861,  Rev.  Dr.  Grant, 
afterwards  Principal  of  Queen's  College,  Kingston, 
was  ordained  and  inducted  into  the  pastorate  of  the 
united  charge.  Having  in  the  last  chapter  referred 
at  some  length  to  Mr.  Grant's  pastorate  in  George- 
town and  St.  Peters,  and  also  to  that  of  Rev.  Mr. 
Cullen,  we  pass  on  now  to  Rev.  Mr.  McWilliams, 
who  at  the  outset  of  his  mission  had  charge  of  St. 
Peters  Road,   Brackley  Point  Road,  and  George- 

80 


On  Prince  Edward  Island 


town,  but  whose  labors  were  now  confined  to 
Georgetown,  the  other  two  stations  having  been 
formed  into  a  separate  congregation.  Mr.  McWil- 
liams'  time  was  now  wholly  given  to  Georgetown 
and  Cardigan,  in  which  places  he  labored  with  great 
acceptance  and  success  until  24th  May,  1871,  when 
his  connection  with  the  congregation  terminated,  he 
having  intimated  his  intention  to  accept  an  appoint- 
ment to  a  parish  in  Scotland.  His  departure  was 
much  regretted  by  his  congregation,  by  the  Presby- 
tery of  which  he  was  an  esteemed  member  and  by 
the  church  at  large. 

On  4th  October,  1871,  the  Rev.  Peter  Melville,  M. 
A.,  B.  D.,  assistant  pastor,  with  Rev.  Dr.  Brooks  of 
Fredericton,  N.  B.,  having  accepted  a  call  to  the 
congregation  of  Georgetown  and  Cardigan,  was  in- 
ducted into  the  pastoral  charge  of  that  congregation. 
Mr.  Melville  extended  his  labors  to  the  thriving  little 
village  at  Montague  Bridge  and  was  instrumental  in 
building  a  church  in  that  section,  which,  when  fin- 
ished, was  free  from  debt.  In  this  undertaking  Mr. 
Melville  took  a  step  in  the  right  direction,  that  sec- 
tion having,  under  the  spiritual  oversight  of  Mr.  W. 
H.  Spencer,  become  a  large  and  self-sustaining  con- 
gregation. After  four  years  of  diligent  and  success- 
ful labor,  Mr.  Melville  tendered  his  resignation  of 
Georgetown,  Cardigan  and  Montague,  which  was 
accepted  17th  November,  1875. 

After  a  vacancy  of  two  years,  Rev.  John  McKen- 
non  of  Hopewell,  N.  S.,  having  accepted  a  call  to  be- 
come their  pastor,  was  inducted  on  nth  January, 

F  8l 


History  of  Presbyterfanism 


1877.  Mr.  McKennon  with  much  ability  and  suc- 
cess continued  to  minister  to  this  large  and  scattered 
congregation  until  21st  February,  1881,  at  which 
date  his  resignation  was  accepted.  A  minute  was 
engrossed  on  the  records  of  Presbytery  expressive 
of  the  high  estimation  in  which  Mr.  McKennon  was 
held  by  his  brethren  as  a  man,  as  a  minister,  and  as 
a  member  of  Presbytery  and  other  church  courts. 

On  3rd  May,  1882,  Cardigan  was  disjoined  from 
Georgetown  and  Montague  and  united  with  Dundas. 
The  next  minister  of  Georgetown  and  Montague 
was  Rev.  W.  H.  Spencer,  B.  A.,  who  having  ac- 
cepted the  call  was  placed  over  them  by  Presbytery 
on  2nd  October,  1882.  During  Mr.  Spencer's  min- 
istry both  sections  prospered  greatly,  and  large  ac- 
cessions were  made  to  the  membership.  The  growth 
of  the  congregation  was  such  that  in  March,  1888,  it 
was  deemed  expedient  to  divide  the  congregation  into 
two  separate  charges,  which  was  accordingly  done, 
Mr.  Spencer  retaining  Montague  as  the  scene  of 
his  future  labors,  they  guaranteeing  him  an  annual 
stipend  of  $750  and  the  free  use  of  a  manse.  This 
new  arrangement  left  Georgetown  vacant,  but  only 
for  a  short  time,  for  on  Rev.  W.  A.  Mason's  return 
from  Princeton,  N.  J.,  where  he  had  been  taking  a 
post-graduate  course  of  study,  the  congregation  gave 
him  a  unanimous  call  to  become  their  pastor,  which 
Mr.  Mason  accepted,  and  he  was  on  26th  June, 
1888,  inducted  into  the  pastoral  charge  of  George- 
town. The  congregation,  though  comparatively 
small,  is  compact,  united  and  spirited,  and  with  the 

82 


On  Prince  Edward  Island 


whole  time  of  their  new  and  talented  pastor  they  are 
likely  to  enjoy  a  prosperous  future.  After  Mr.  Ma- 
son's resignation  Rev.  Mr.  Herdman  was  called  and 
settled  as  his  successor  in  Georgetown.  Mr.  Herd- 
man's  pastorate  extended  over  a  number  of  years 
and  was  characterized  by  great  diligence,  zeal  and 
success. 


83 


History  of  Presbyterianism 


CHAPTER    XL 

BROOKFIELD,  AND  CLYDE  AND  WEST  RIVER. 

These  important  sections  of  country,  as  well  as 
Strathalbyn,  in  the  early  history  of  Presbyterian- 
ism belonged  to  the  congregation  of  New  London, 
and  were  under  the  spiritual  oversight  of  Rev. 
Alexander  Sutherland.  The  amount  of  traveling 
and  ministerial  labor  involved  in  a  field  of  this  vast 
extent  soon  began  to  tell  even  upon  the  robust  con- 
stitution of  Mr.  Sutherland  and  ultimately  led  him 
to  ask  Presbytery  to  divide  his  charge  and  lessen  his 
labor.  About  the  same  time,  1855,  the  Free  church 
congregation  in  Charlottetown  was  organized  and 
being  weak  was  in  need  of  outside  help  to  support 
a  minister.  West  River  section  was  accordingly,  on 
9th  May,  1855,  disjoined  from  New  London,  and 
united  with  the  Free  church,  Charlottetown.  The 
late  Rev.  Murdoch  Sutherland,  then  a  young  man 
in  charge  of  a  congregation  in  the  town  of  Pictou, 
had  for  some  time,  with  much  acceptance  been  sup- 
plying the  newly  organized  congregation.  So  highly 
were  the  people  of  West  River  and  Charlottetown 
pleased  with  this  young  man  that  in  September, 
1855,  they  extended  to  him  a  hearty  and  unanimous 
call  to  become  their  minister,  but  the  Pictou  Pres- 
bytery would  not  consent  to  his  translation  and  the 
call  was  accordingly  set  aside.  This  congregation 
was  next  supplied  by  Mr.  John  McDonald,  a  stu- 

84 


On  Prince  Edward  Island 


dent  from  the  Free  Church  College,  Halifax,  whose 
services  were  highly  appreciated,  but  failing  health 
compelled  him  to  retire  from  the  field  and  soon 
after  he  was  called  to  his  rest.  Rev.  Kenneth  Mc- 
Kenzie,  late  of  Baddeck,  C.  B.,  and  Rev.  Donald 
McNeill,  now  of  Charlottetown,  also  for  a  time  oc- 
cupied the  pulpits  of  Charlottetown  and  West  River. 

Towards  the  end  of  1856,  Brookfield  was  sepa- 
rated from  New  London,  and  West  River  from 
Charlottetown,  and  these  two  sections  along  with 
Bonshaw  were  organized  into  a  new  congregation, 
which  during  its  vacancy  was  supplied  with  re- 
ligious ordinances  by  Rev.  George  Sutherland, 
Free  church  minister  of  Charlottetown,  Rev.  Don- 
ald McNeill,  Rev.  Alexander  Sutherland,  the  late 
Alexander  Munro  of  Valleyfield,  Mr.  Charles  Ross, 
student,  and  others,  until,  under  the  fostering  care 
of  Presbytery,  it  became  a  self-sustaining  charge. 

On  1 6th  September,  i860,  the  first  settled  min- 
ister, Rev.  William  Ross,  was  ordained  and  in- 
ducted pastor  of  the  congregation,  the  boundaries  of 
which  were  defined  by  Presbytery  as  follows,  viz. : 
The  congregation  of  West  River  to  include  all  the 
Presbyterians  belonging  to  the  church  on  both  sides 
of  the  river  from  the  Block  House  on  the  south  side 
and  from  the  North  River  on  the  north  side,  ex- 
tending to  DeSable,  and  including  Bonshaw,  Ban- 
nockburn,  Dog  River  and  Brookfield. 

On  14th  October,  1862,  Clyde  River,  which  had 
been  included  within  the  bounds  of  Rev.  Mr.  Ross' 
charge,  was  declared  by  Presbytery  to  be  a  part  of 

85 


History  of  Presbyteriantsm 


the  congregation  of  Queen's  Square,  under  charge 
of  Rev.  Alexander  Falconer,  now  of  Prince  Street 
church,  Pictou.  Four  years  later  another  section, 
Bonshaw,  was  separated  from  Mr.  Ross'  congrega- 
tion, and  united  with  Tryon  and  formed  into  a 
separate  charge.  The  congregation  of  West  River, 
under  the  faithful  charge  of  Rev.  William  Ross, 
enjoyed  a  large  measure  of  success.  He  was  much 
and  deservedly  esteemed  by  the  people  of  his  charge, 
as  well  as  by  the  members  of  Presbytery,  for  his 
earnestness,  zeal  and  fidelity  in  the  service  of  the 
Master.  His  resignation  was  accepted  by  Presby- 
tery on  28th  April,  1869.  During  their  vacancy 
they  were  supplied  by  Mr.  McSwain,  catechist,  and 
by  members  of  Presbytery.  On  15th  November, 
1870,  Rev.  S.  C.  Gunn,  now  of  Boston,  Mass., 
was  duly  ordained  and  inducted  as  the  min- 
ister of  the  congregation.  Three  years  after  Mr. 
Gunn's  settlement,  Clyde  River  section  was  sepa- 
rated from  Queen's  Square,  Charlottetown,  and 
added  to  the  congregation  of  West  River  and 
Brookfield.  This  change  was  rendered  necessary  by 
the  union  effected  between  the  Free  and  Queen's 
Square  churches  in  Charlottetown,  the  united  con- 
gregation requiring  the  whole  of  a  minister's  time, 
and  being  able,  without  outside  assistance,  to  raise 
the  whole  of  a  minister's  salary.  Although  this 
reconstruction  added  materially  to  Mr.  Gunn's 
labors,  he  cheerfully  undertook  the  additional  bur- 
den and  faithfully  and  conscientiously  continued  to 
perform  the  arduous  duties  of  his  large  and  scattered 

86 


On  Prince  Ed<ward  Island 


charge  until  3rd  June,  1876,  when,  having  accepted 
a  call  to  the  congregation  of  East  St.  Peters,  he 
was  transferred  to  his  new  field  of  labor. 

Mr.  Gunn's  sermons  were  always  carefully  pre- 
pared. Though  not  really  an  eloquent  speaker,  his 
words  were  weighty,  solemn  and  impressive.  He 
was  one  of  our  most  successful  and  acceptable  min- 
isters ;  and  as  a  man,  honorable,  true  and  independ- 
ent. He  has  left  many  true  friends  and  ardent  ad- 
mirers on  Prince  Edward  Island.  Had  I  in  my 
preceding  chapters  spoken  of  the  assistance  given  by 
ministers'  wives  in  congregational  work  (and  I 
might  have  done  so),  I  would  have  much  to  say 
here ;  but  lest  I  should  be  charged  with  partiality,  I 
will  here,  as  in  former  chapters,  pass  in  silence  the 
valuable  aid  given  in  church  work  by  our  better 
halves.  And  what  ought  to  be  said  about  the  un- 
fortunate brethren  who  have  no  help-mates?  Per- 
haps we  had  better  be  silent  here  also,  further  than 
to  commend  them  to  the  compassionate  regards  of 
our  serious  minded,  self  sacrificing  young  women. 
The  life  of  a  minister's  wife  is  no  sinecure. 

The  congregation  of  West  and  Clyde  Rivers  and 
Brookfield  had  been  vacant  only  a  few  months  when 
they  called  Rev.  William  Grant  of  Earlton,  N.  S. 
This  call  was  accepted  by  Mr.  Grant,  and  he  having 
been  transferred  to  the  Presbytery  of  Prince  Ed- 
ward Island  by  the  Presbytery  of  Wallace,  N.  S., 
was  inducted  as  pastor  of  this  congregation  on  7th 
March,  1877.  Mr.  Grant  being  a  young  man,  full 
of  life  and  energy,  entered  upon  the  work  of  the 

87 


History  of  Presbyterianism 


congregation  with  great  zeal  and  with  a  determina- 
tion to  spend  and  be  spent  in  the  service  of  the 
Master  whom  he  loved.  It  is  worthy  of  remark 
that  though  after  preaching  at  West  River  he  had 
thirteen  miles  to  travel  to  his  church  at  Brookfield, 
sometimes  through  deep  mud  and  sometimes 
through  unbroken  snow-banks  three  or  four  feet 
high,  he  never  on  a  single  occasion  failed  in  filling 
an  appointment  during  the  nine  years  he  had  charge 
of  this  field.  The  zeal  of  the  pulpit  sometimes  ex- 
ceeded that  of  the  pew,  for  after  battling  with  snow 
blockades  and  other  difficulties  the  preacher  some- 
times found  only  half  a  dozen  hearers.  Mr.  Grant 
is  a  clear,  concise  and  logical  preacher,  and  under 
his  ministry  the  congregation  enjoyed  great  pros- 
perity, so  much  so  that  at  the  time  of  his  transla- 
tion to  Nova  Scotia  the  Presbytery  wisely  divided 
the  congregation  into  two,  each  of  which  was  self- 
sustaining;  Brookfield,  Hunter  River  and  New 
Glasgow  Road  constituted  one  charge  and  West 
and  Clyde  River  the  other.  The  separation  took 
place  on  November  17th,  1886. 

The  congregation  of  West  and  Clyde  Rivers  after 
a  vacancy  of  two  months  called  Rev.  A.  S.  Stewart 
of  Belfast,  who  was  inducted  on  19th  January,  1887. 
The  congregation,  though  weakened  by  the  loss  of 
Brookfield  and  adjacent  stations,  yet  granted  to  Mr. 
Stewart  the  annual  sum  of  $750  with  a  manse  and 
glebe,  which  with  considerable  more  was  punctually 
paid.  Though  Mr.  Stewart  remained  but  a  short 
time  in  Belfast,  his  pastorate  was  pleasant  and  pros- 


On  Prince  Edward  Island 


perous.  A  native  Highlander,  full  of  Celtic  zeal,  a 
fluent  and  effective  Gaelic  preacher,  and  full  of  the 
Spirit  of  his  Divine  Master,  Mr.  Stewart  threw  him- 
self into  the  work  of  the  ministry  with  all  his 
heart.  The  churches  were  filled,  the  cause  pros- 
pered, and  much  good  was  accomplished  during  his 
brief  stay  at  West  River.  The  congregation  of 
Burns'  church,  Mosa,  Ontario,  addressed  a  very 
hearty  and  unanimous  call  to  Mr.  Stewart  to  be- 
come their  pastor.  Mr.  Stewart  being  a  fluent 
Gaelic  preacher,  and  the  language  not  being  really 
necessary  in  his  present  charge,  but  being  a  sine  qua 
noti  in  Mosa,  he  felt  it  his  duty  to  accept  their  call, 
which  he  accordingly  did  on  2nd  October,  1888. 
Both  the  congregation  and  the  Presbytery  regretted 
the  necessity  of  this  step,  but  under  the  circum- 
stances they  could  only  yield  a  reluctant  acquies- 
cence. The  congregation  on  the  occasion  of  Mr. 
Stewart's  farewell  sermon  was  described  to  the 
writer  by  one  who  was  present  as  being  a  literal 
"Vale  of  tears." 

After  the  separation  of  Brookfield  from  Clyde 
River  and  its  organization  as  a  new  congregation, 
Rev.  A.  A.  McKenzie,  Ph.  D.,  was  placed  over  them 
as  an  ordained  missionary  for  one  year  at  a  salary 
of  $700.  On  1st  June,  1888,  Mr.  McKenzie,  on 
account  of  ill  health,  was  compelled  to  resign  and 
seek  a  more  congenial  climate.  Mr.  McKenzie  was 
succeeded  at  Brookfield  by  Mr.  M.  J.  MacLeod,  a 
theological  student  from  the  Presbyterian  college 
at  Montreal,  whose  services  were  highly  appreci- 

89 


History  of  Presbyterianism 


ated.  Mr.  MacLeod  is  a  native  of  the  island,  and 
we  hope,  when  he  finishes  his  college  course,  to 
welcome  him  back  to  his  native  land.  Dr.  McKen- 
zie,  his  predecessor  at  Brookfield,  is  also  an  islander, 
and  one  who  as  a  student  took  a  first  rank,  both  in 
the  university  at  Kingston,  Ont.,  and  in  the  Glas- 
gow University,  in  Scotland.  For  a  short  time  he 
had  charge  of  a  parish  in  Glasgow,  when  he  was 
called  to  an  important  charge  in  London,  Great 
Britain.  But  after  laboring  with  acknowledged 
ability  and  success  in  this  latter  field  for  two  years 
his  health  failed,  when  he  resigned  and  returned  to 
his  native  land. 

Mr.  Stewart  was  followed  at  West  and  Clyde 
Rivers  by  Rev.  A.  A.  McKenzie,  Ph.  D.,  where  he, 
with  his  well-known  ability  and  with  much  success, 
continued  to  labor  until  23rd  August,  1893,  when 
he  accepted  a  call  to  Brookfield,  Hunter's  River  and 
New  Glasgow  Road  and  was  inducted  as  their  pas- 
tor. After  two  years'  service  in  this  field  Dr.  Mc- 
Kenzie accepted  a  call  to  a  congregation  in  St.  Ste- 
phen, New  Brunswick.  The  Doctor  was  not  long 
in  St.  Stephen  until  he  received  an  invitation  to  an 
important  professorial  chair  in  the  University  of 
New  Brunswick,  which  he  still  fills  with  marked 
ability  and  with  great  satisfaction  to  the  governors 
of  the  institution.  Prior  to  Dr.  McKenzie's  set- 
tlement at  Brookfield,  Rev.  James  McLennon,  from 
1889  until  1892,  was  the  duly  installed  minister  of 
that  congregation.  The  present  pastor,  Rev. 
George  Millar,  B.  A.,  succeeded  Mr.  McKenzie. 


90 


On  Prince  Edward  Island 


CHAPTER  XII. 


MURRAY    HARBOR. 


Murray  Harbor  lies  between  Cape  Bear  and 
Three  Rivers.  The  harbor  is  well  sheltered,  but  its 
entrance  is  intricate,  and  for  large  vessels  is  some- 
what obstructed  by  a  sand  bar.  In  the  early  history 
of  this  place  shipbuilding  and  lumbering  were  car- 
ried on  with  a  good  deal  of  energy.  In  the  year 
1806  the  late  Lemuel  Cambridge,  Esq.,  built  a  large 
establishment  of  mills,  and  commenced  a  trade  in 
lumber  which  gave  employment  to  a  large  number 
of  men,  many  of  whom  afterwards  took  up  land 
and  became  steady  and  prosperous  farmers.  Mr. 
Cambridge  also  at  the  same  time  commenced  a  fish- 
ing establishment  at  Murray  Harbor.  At  that 
period  there  were  only  three  actual  settlers.  The 
hands  employed  in  the  lumbering  and  fishing  busi- 
ness were  some  of  them  from  the  Island  of  Guern- 
sey, others  from  Scotland,  and  some  belonged  to 
different  parts  of  the  island. 

As  in  almost  every  part  of  the  island,  so  in  this, 
the  first  Presbyterian  minister  who  visited  it  was 
Rev.  James  McGregor,  in  the  year  1806.  In  that 
year  he  preached  in  the  house  of  Mr.  James  Irving, 
a  Dumfriesshire  Presbyterian ;  on  the  same  occa- 
sion he  preached  also  in  the  house  of  Mr.  William 
Graham.  The  immigrants  from  Guernsey  were 
mostly  Episcopalians,  slightly  tinged  with  Armeni- 

91 


History  of  Presbyterianism 


anism.  They  were  much  pleased  with  Mr.  Mc- 
Gregor's ministrations  on  this  occasion,  and  always 
looked  forward  to  his  visits  with  a  great  deal  of 
pleasure.  His  attention  to  them  at  this  early  pe- 
riod led  many  of  them  to  cast  in  their  lot  with  the 
Presbyterians  of  that  place ;  and  a  number  of  their 
descendants  to  this  day  are  active  and  consistent 
members  of  that  denomination. 

The  congregation  of  Murray  Harbor  was  organ- 
ized in  1822  by  Rev.  Dr.  Keir.  For  many  years 
their  supply  of  preaching  was  limited  to  an  occa- 
sional day's  service  from  Dr.  Keir,  Dr.  Geddie, 
Revs.  R.  S.  Patterson,  M.  A.,  J.  C.  Sinclair,  John 
McLennon,  M.  A.,  A.  Munro,  Robert  Douglas  and 
others.  Rev.  R.  Douglas  visited  Murray  Harbor 
nineteen  times  on  horseback,  before  they  had  a  set- 
tled minister  of  their  own.  Their  first  settled  pas- 
tor was  Rev.  Daniel  McCurdy,  who  was  inducted  in 
the  year  1830.  The  next  was  Rev.  Neil  Bethune, 
who  was  ordained  and  inducted  by  the  Free  Presby- 
tery of  Pictou.  Mr.  Bethune  was  a  native  of  Scot- 
land and  came  to  this  island  when  quite  young, 
with  his  parents.  After  obtaining  as  good  an  edu- 
cation as  the  schools  of  the  country  at  that  time  af- 
forded, he  spent  several  years  teaching  school  in 
Bedeque,  and  at  the  same  time,  under  the  direction 
of  the  late  Rev.  R.  S.  Patterson,  M.  A.,  prosecuting 
the  study  of  the  classics,  mathematics,  logic,  moral 
and  natural  philosophy.  He  then  returned  to  Scot- 
land, and  in  the  Free  Church  College  in  Edinburgh 
completed  his  theological   curriculum.     Mr.  Beth- 


92 


On  Prince  Edivard  Island 


une  was  a  most  pious,  devoted  and  faithful  minis- 
ter of  the  gospel,  and  his  labors  were  appreciated 
and  resulted  in  great  good.  On  14th  March,  1855, 
for  reasons  given,  he  tendered  his  resignation,  which 
was  accepted.  Mr.  Bethune  was  next  settled  in  a 
congregation  in  Ontario,  when,  after  a  few  years, 
his  health,  never  very  robust,  gave  way,  and  at  the 
early  age  of  forty  years  he  entered  into  rest.  He 
married  a  Miss  Jones  of  the  Island  of  Lewis,  who, 
with  two  children,  survived  him. 

About  this  time  Rev.  Neil  McKay,  a  native  of 
Earlton,  N.  S.,  having  graduated  at  the  Free 
Church  College,  Halifax,  was  sent  by  the  Home 
Mission  Committee  to  the  Presbytery  of  Prince  Ed- 
ward Island,  who  on  25th  July,  1855,  licensed  him 
to  preach  the  gospel  and  appointed  him  to  supply 
the  vacant  congregation  of  Murray  Harbor.  As 
might  naturally  be  supposed,  the  good  people  of 
this  charge  were  greatly  pleased  with  their  new 
preacher,  and  lost  no  unnecessary  time  -in  present- 
ing him  with  a  call  to  become  their  pastor.  This 
invitation  Mr.  McKay  accepted,  and  after  the  nec- 
essary steps  had  been  taken  he  was  ordained  and 
inducted  into  the  pastoral  charge  of  that  congrega- 
tion on  19th  September,  1855,  by  the  Free  Presby- 
tery of  Prince  Edward  Island.  Mr.  McKay  proved 
himself  to  be  a  faithful  pastor,  an  able  and  eloquent 
preacher  and  in  every  way  a  most  valuable  member 
of  Presbytery.  He  was  an  ardent  advocate  of  the 
union  so  happily  consummated  in  i860  between  the 
Free  Church  and  the  Presbyterian  Church  of  Nova 


93 


History  of  Presbyterianism 


Scotia.  He  was  also  an  able  and  fearless  advocate 
of  the  cause  of  temperance,  and  was  foremost  in 
every  good  work.  While  attending  to  these  general 
duties  he  did  not  neglect  to  feed  the  flock  of  which 
the  Holy  Ghost  had  made  him  overseer,  either  in 
his  pulpit  ministrations  or  in  pastoral  visitation. 
Those  acquainted  with  the  geographical  position  of 
Murray  Harbor  congregation  and  with  the  vast 
amount  of  physical  toil  necessarily  entailed  upon  the 
pastor  in  the  performance  of  his  ministerial  duties 
will  not  wonder  that  Mr.  McKay's  health  began  to 
break  down,  and  that  he  found  it  necessary  to  re- 
sign his  charge,  which  he  did  on  ioth  July,  1861, 
and  in  which  the  Presbytery  and  congregation  con- 
curred with  deep  regret.  After  leaving  Murray 
Harbor,  Mr.  McKay  was  for  ten  years  pastor  of  St. 
David's  church,  St.  John,  N.  B.,  and  afterwards, 
for  thirteen  years,  pastor  of  the  Presbyterian  church 
in  Summerside,  when  he  accepted  a  call  to  St. 
John's  church,  Chatham,  where  he  continued  to 
labor  until  within  a  few  days  of  his  death,  which  oc- 
curred a  few  years  ago. 

Rev.  Hugh  McMillan  succeeded  Rev.  N.  McKay 
in  Murray  Harbor.  He  was  inducted  on  17th  De- 
cember, 1862,  and  with  much  acceptance  and  a  fair 
share  of  success  labored  here  until  9th  May,  1866, 
when,  on  account  of  failing  health,  he  also  had  to 
resign  his  charge  of  the  congregation.  The.  Rev. 
Stephen  G.  Lawson,  son  of  William  Lawson,  Esq., 
of  Stanhope,  was  ordained  and  inducted  as  succes- 
sor to  Mr.  McMillan  on  15th  January,  1869.    The 


94 


On  Prince  Edward  Island 


ordination  took  place  in  the  Presbyterian  church  on 
the  south  side  of  Murray  Harbor.  His  pastorate 
extended  over  five  years  and  was  characterized  by 
great  fidelity  and  success.  A  kind  friend,  a  wise 
counsellor,  and  an  able  and  faithful  minister,  Mr. 
Lawson  held  a  warm  place  in  the  affections  of  his 
people;  and  when,  towards  the  close  of  1874,  he  re- 
signed his  charge,  he  did  so,  not  like  his  three  pre- 
decessors, on  account  of  failing  health,  but  with  the 
view  of  undertaking  the  editorial  management  of  a 
Protestant  newspaper.  Mr.  Lawson  is  physically 
and  mentally  strong,  the  only  minister  we  know  of 
in  the  church  able  to  endure,  for  any  length  of  time, 
without  suffering  bodily  injury,  the  toil  involved  in 
successfully  doing  the  work  of  Murray  Harbor  con- 
gregation as  thus  constituted,  for  the  labor  is  be- 
coming annually  greater  instead  of  less. 

With  regard  to  Mr.  Lawson  as  an  editor,  suffice 
it  to  say,  that  for  a  number  of  years  he  conducted 
with  ability  a  newspaper  called  the  Presbyterian. 
He  wielded  the  pen  of  a  vigorous  writer.  His  ink 
was  not  altogether  without  vinegar,  and  woe  to  the 
poor  unfortunate  who  dared  to  cross  his  path.  He 
afterwards  took  charge  of  the  Island  Guardian,  and 
the  well  filled  columns  of  that  paper  furnished  am- 
ple evidence  of  the  ability  of  the  editor. 

After  a  short  vacancy,  Mr.  Ernest  Bayne  was  or- 
dained and  inducted  as  Mr.  Lawson's  successor. 
Mr.  Ernest  Bayne  was  a  son  of  Rev.  Dr.  Bayne  of 
Pictou,  N.  S.,  whose  name  and  memory  are  fondly 
cherished  by  the  whole  church,  not  only  in  the  Mar- 

95 


History  of  Presbyterianism 


itime  Provinces,  but  throughout  the  Dominion.  Mr. 
Bayne's  ministry  in  Murray  Harbor  extended  over 
eight  years.  He  was  a  most  faithful  and  painstak- 
ing pastor,  a  good  preacher  and  greatly  beloved  by 
his  people.  Having  received  a  call  from  the  con- 
gregation of  Musquodoboit,  in  the  Presbytery  of 
Halifax,  N.  S.,  Mr.  Bayne  was  released  from  his 
charge  and  transferred  to  the  Halifax  Presbytery, 
who  inducted  him  as  successor  to  the  late  Rev.  Dr. 
Sedgwick,  whose  pulpit  for  many  years  he  filled, 
with  credit  to  himself  and  with  satisfaction  to  the 
people. 

Mr.  Bayne  was  followed  in  Murray  Harbor  by 
Rev.  Alexander  Roulston,  who  had  been  a  minister 
of  the  Reformed  Presbyterian  Church,  and  was  in- 
ducted into  this  charge  on  5th  February,  1885.  Mr. 
Roulston  is  a  good  theologian,  a  sound  evangelical 
preacher,  a  faithful,  hard  working  pastor  and  a  val- 
uable member  of  Presbytery.  Though  a  strong 
man,  and  in  the  prime  of  life,  Mr.  Roulston's  health, 
like  that  of  his  predecessors  in  this  field,  began  to 
give  way.  The  past  history  of  this  field  seems  to 
call  loudly  for  a  reconstruction  of  this  and  adjoining 
congregations,  whereby  the  exposure  and  toil  of  our 
ministers  may  be  lessened,  and  the  interests  of  the 
people  at  the  same  time  be  advanced.  This  congre- 
gation has  three  churches,  one  on  the  north  side, 
where  the  minister  resides;  another  on  the  south 
side,  which  is  reached  by  going  round  the  head  of 
the  harbor,  a  distance  of  fourteen  miles;  the  third 
church  is  about  midway  between  the  other  two,  on 

96 


On  Prince  Edward  Island 


what  is  called  Peter's  Road.  If  all  the  good  Presby- 
terians in  that  neighborhood  could  only  see  eye  to 
eye,  which  we  hope  they  soon  may,  the  whole  diffi- 
culty would  be  solved,  and  the  best  interests  of  our 
common  cause  be  greatly  advanced. 

In  the  year  1891,  on  30th  June,  the  Rev.  Alexan- 
der Roulston's  connection  with  this  congregation 
was  dissolved,  he  having  accepted  a  call  at  Salt 
Springs,  Pictou,  Nova  Scotia.  The  congregation 
of  Murray  Harbor  was  now  divided  into  two,  viz. : 
Murray  Harbor  North  and  Murray  Harbor  South. 
The  Rev.  Ewen  Gillis  was  inducted  into  the  pastoral 
charge  of  South  Murray  Harbor  on  3rd  May,  1892. 
Little  Sands  and  Murray  River  were  afterwards 
added  to  this  congregation  and  placed  under  the 
care  of  Mr.  Gillis.  Rev.  Mr.  King  was  inducted  as 
pastor  of  Murray  Harbor  North,  where  he  re- 
mained until  30th  September,  1894,  when  his  resig- 
nation was  accepted.  Rev.  D.  J.  McDonald,  the 
present  pastor,  was  inducted  in  1901. 


97 


History  of  Presbyterianism 


CHAPTER  XIII. 


WOOD  ISLANDS. 


The  congregation  of  Wood  Islands  and  Little 
Sands  is  partly  in  Queens  and  partly  in  Kings 
county,  and  lies  along  the  south  side  of  the  island. 
The  first  settlers  of  this  district  came  from  the  Is- 
land of  Colonsa  in  the  year  1800.  Like  most  of  the 
early  settlers,  they  endured  many  hardships  during 
the  first  few  years  of  their  settlement.  These  days 
have  now  happily  passed  away  and  this  is  now  one 
of  the  most  thriving  and  prosperous  settlements  in 
the  province.  Woodville,  or  Wood  Islands,  as  the 
place  was  then  called,  being  the  nearest  point  to  Pic- 
tou,  the  late  Dr.  McGregor  frequently  touched  here 
on  his  tours  to  and  from  the  island,  and  always 
preached  to  the  people.  In  this  way  he  gave  them 
occasional  supply  from  1806  to  181 9.  In  the  last 
named  year  he  preached  twice  in  the  house  of  Mr. 
Malcolm  McMillan  and  once  in  the  open  air.  On 
one  of  these  occasions  his  text  was,  "O  Israel,  thou 
hast  destroyed  thyself,  but  in  me  is  thy  help."  On 
another  occasion  he  preached  on  Isa.  lvii :  3,  4,  and 
spoke  strongly  against  sorcery,  and  as  a  result  one 
man  who  professed  to  be  skilled  in  magic  at  once 
renounced  the  practice.  The  Doctor,  in  making  his 
tours  through  this  place,  Belfast,  Three  Rivers,  etc., 
had  to  travel  mostly  on  foot,  in  narrow  paths 
through  the  woods,  or  in  a  canoe,  as  there  were  no 

98 


On  Prince  Edward  Island 


roads  or  bridges,  and  it  is  said  there  was  not  a  horse 
from  Wood  Islands  until  within  a  mile  or  two  of 
Charlottetown. 

About  the  year  1823  Rev.  John  McLennon,  a 
minister  of  the  Church  of  Scotland,  was  ordained 
and  settled  in  Belfast.  He  had  charge  not  only  of 
Belfast,  but  of  Wood  Islands,  Cherry  Valley,  Mur- 
ray Harbor  and  other  adjoining  settlements.  At  the 
time  of  the  disruption  in  1843,  while  Belfast  still 
adhered  firmly  to  the  church  of  their  fathers,  Wood 
Islands,  Murray  Harbor,  Brown's  Creek  and  other 
outlying  posts  declared  themselves  in  sympathy 
with  the  Free  Church  party  in  Scotland.  Accord- 
ingly, from  that  date  Wood  Islands  was  supplied 
with  preaching  by  ministers  and  probationers  of  the 
Free  Church,  with  the  exception  of  a  small  party 
who  still  claimed  adherence  to  the  Church  of  Scot- 
land, and  who  were  supplied  by  Mr.  McLennon  and 
afterwards  by  Rev.  William  McLaren,  an  ordained 
missionary  of  the  Church  of  Scotland. 

While  the  congregation  of  Wood  Islands  was 
much  indebted  to  the  ministers  and  missionaries  of 
the  Free  Church  for  fanning  the  sparks  of  religious 
life  that  existed  amongst  them,  they  were  perhaps 
even  more  indebted  to  the  faithful  efforts  of  a  few 
pious  laymen  among  themselves  who  had  received  a 
good  religious  training  in  the  homes  of  their  youth 
in  the  fatherland.  Their  influence,  if  less  intense 
than  that  wielded  by  the  few  itinerant  missionaries, 
was  more  continuous.  What  it  lacked  in  depth,  it 
supplied  in  breadth  and  persistency. 


99 


History  of  Presbyterianism 


In  the  year  1857  Mr-  Donald  McNeill,  a  licentiate 
of  the  Free  Church  College,  Halifax,  was  ordained 
and  inducted  as  the  first  pastor  of  this  congregation. 
There  was  then  but  little  to  inspire  hope.  The  peo- 
ple were  few  in  number,  and  they  had  become 
greatly  disheartened  by  their  frequent  failures  to  ob- 
tain a  regular  supply  of  gospel  ordinances.  The  only 
church  edifice  they  had  at  that  date  was  a  small 
building  24x30  feet,  half  finished  outside,  and  only 
a  rough  board  floor,  with  very  primitive  seating  ac- 
commodation. But  though  few  in  number  and  hum- 
ble in  their  circumstances,  they  constituted  a  small 
band  of  noble  men  and  women  who  were  ready  to 
make  any  sacrifices  which  the  Master's  cause  re- 
quired. Some  of  these  good  fathers  and  mothers  in 
Israel  have  gone  to  their  rest  and  to  their  reward, 
such  as  Angus  Beaton,  John  McDonald,  Donald 
Smith,  John  McGregor,  Mrs.  Angus  Beaton  and 
Mrs.  Donald  Munn.  The  names  of  those  still  living 
and  laboring  in  the  Lord's  vineyard  must  be  passed 
over  here,  but  their  reward  will  come.  Mr.  McNeill 
was  an  earnest  and  indefatigable  worker,  an  earnest 
preacher  and  a  successful  minister.  He  had  the  sat- 
isfaction of  seeing  rapid  progress  in  his  congrega- 
tion, both  in  matters  temporal  and  spiritual.  Dur- 
ing the  period  of  his  ministry  two  new  churches 
were  erected  and  finished  free  from  debt,  and  what 
is  even  better,  these  churches  were  well  filled  with 
earnest  and  attentive  hearers.  They  had  also  pur- 
chased a  glebe  on  which  they  erected  a  very  com- 
fortable manse  for  their  minister,  and  had  an  active 

100 


On  Prince  Edivard  Island 


and  efficient  staff  of  elders.  Though  the  congrega- 
tion has  thrown  off  a  large  section,  Caledonia,  they 
yet  pay  their  pastor  $750  per  annum,  with  the  free 
use  of  the  manse;  and  the  section  disjoined  also 
pays  the  same  stipend  to  their  minister. 

The  history  of  this  and  of  other  congregations 
which  have  passed  through  a  similar  experience 
shows  the  wisdom  and  the  duty  of  assisting  the  nu- 
merous weak  and  struggling  mission  stations  in  the 
Northwest  Territories  and  British  Columbia.  A 
few  dollars  given  at  the  right  time  would  be  like 
manna  to  the  hungry  Israelites,  and  would  soon 
come  back  to  the  givers  in  the  blessings  of  those 
who  were  ready  to  perish.  On  November  20th, 
1872,  Rev.  D.  McNeill,  on  account  of  failing  health, 
resigned  his  charge  of  Woodville.  Shortly  after  his 
resignation  he  received  the  appointment  of  Secre- 
tary to  the  Board  of  Education,  which  position  for 
many  years  he  held  and  the  duties  of  which  he  dis- 
charged to  the  satisfaction  of  all  parties. 

Rev.  Donald  McNeill  was  succeeded  in  the  pas- 
torate of  Woodville  by  Rev.  John  Sutherland  of 
West  Bay,  Cape  Breton.  His  induction  took  place  on 
nth  March,  1874.  The  settlement  of  Caledonia, 
lying  between  the  congregations  of  Woodville  and 
Yalleyfield,  was  supplied  with  preaching  for  some 
time,  alternately  by  the  pastors  of  these  two  congre- 
gations. Mr.  Sutherland  is  a  native  of  the  North 
of  Scotland,  was  educated  in  that  country  and 
preached  with  equal  facility  in  both  Gaelic  and  Eng- 
lish.   He  was  a  sound  evangelical  preacher,  faithful 

101 


History  of  Presbyterianism 


and  conscientious  as  a  pastor,  and  his  ministry  was 
attended  by  a  fair  measure  of  success.  He  resigned 
his  charge  in  1881  and  removed  to  Australia. 

In  September,  1882,  this  congregation  extended 
a  call  to  Rev.  A.  B.  McLeod,  but  he,  having  been 
called  at  the  same  time  to  Mount  Stewart  and  West 
St.  Peters,  accepted  the  latter.  They  next  called 
Rev.  Malcolm  Campbell  of  Strath  Loone,  Cape  Bre- 
ton, who,  having  accepted  their  call,  was  inducted 
on  3rd  January,  1884.  Under  Mr.  Campbell's  faith- 
ful ministry  the  congregation  had  large  accessions 
to  their  communion  roll,  nearly  doubled  their  con- 
tributions to  the  schemes  of  the  church,  and  en- 
joyed a  time  of  great  prosperity.  Mr.  Campbell's 
connection  with  the  congregation  terminated  on 
nth  November,  1890,  he  having  accepted  a  call  to 
Strathalbyn  and  Rose  Valley. 

As  already  stated,  Caledonia,  for  several  years 
a  mission  station,  was  organized  into  a  new  congre- 
gation in  August,  1885.  They  at  the  outset  guar- 
anteed an  annual  stipend  of  $750.  A  large  number 
of  this  congregation  being  Highlanders,  without 
much  English,  it  was  necessary  for  them  to  have  a 
minister  able  to  preach  in  both  languages.  Rev. 
John  Sutherland  was  accordingly  called  and  in- 
ducted as  pastor  of  this  new  congregation  on  20th 
August,  1890. 

After  Rev.  Mr.  Campbell's  translation  to  Strath- 
albyn, Rev.  A.  S.  Stewart,  late  of  Mosa,  Ontario, 
was  called  and  settled  as  pastor  of  the  congregation 
of  Woodville  in  the  year  1892. 

102 


On  Prince  Edward  Island 


CHAPTER  XIV. 


BELFAST. 


This  is  one  of  the  oldest,  largest,  most  intelligent 
and  prosperous  settlements  in  the  province.  It  is 
situated  in  the  eastern  part  of  Queens  county,  and 
comprises  Eldon,  Orwell,  Point  Prim,  Belle  Creek, 
Pinette  River,  Flat  River,  etc.  In  1758,  when  the 
island  was  taken  from  the  French,  a  few  inhabitants 
were  settled  in  this  district;  but  from  that  period 
the  land,  in  a  great  measure,  remained  unoccupied 
till  1803,  when,  though  it  had  been  cleared  and  culti- 
vated by  the  French,  it  was  overgrown  again  by 
thickets  of  young  trees,  interspersed  with  grassy 
glades.  In  August  of  1803,  about  eight  hundred 
immigrants  arrived  from  the  Highlands  and  islands 
of  Scotland.  On  their  arrival  they  spread  them- 
selves along  the  shore,  upon  the  site  of  an  old 
French  village  which  had  been  destroyed  and  aban- 
doned after  the  capture  of  the  island  by  the  British 
forces.  These  settlers  were  brought  out  by  the  Earl 
of  Selkirk,  who  remained  with  them  for  nearly  two 
months,  laying  out  their  lands  and  getting  them 
settled  as  comfortably  as  possible,  under  the  circum- 
stances. A  little  more  than  a  year  after  their  settle- 
ment the  Earl  returned  to  the  island  and  stated  that 
with  the  utmost  satisfaction  he  found  that  his  plans 
had  been  followed  up  with  judgment  and  attention, 
and  that  the  settlers  were  then  engaged  in  securing 

103 


History  of  Presbyterianism 


the  harvest  which  crowned  their  industry.  There 
were,  he  stated,  three  or  four  families  whose  crop 
was  inadequate  to  their  supply,  but  with  character- 
istic generosity  their  wants  were  supplied  by  those 
who  had  a  superabundance.  So  judicious  were  the 
arrangements  made  in  this  settlement  that  it  es- 
caped, in  a  great  measure,  the  hardships  endured  by 
the  early  settlers  in  other  parts  of  the  island. 

At  the  time  of  their  settlement  there  were  three 
families  of  Roman  Catholics  there,  but  they  soon 
after  left  and  took  up  their  abode  elsewhere.  With 
the  exception  of  three  or  four  families  of  Baptists, 
all  the  settlers  in  the  place  were  Presbyterians,  ad- 
hering to  the  Church  of  Scotland. 

Rev.  Dr.  McGregor  of  Pictou  visited  this  place  in 
1806  and  on  several  occasions  afterwards.  At  the 
time  of  his  first  visit  the  people  had  made  consider- 
able progress,  and  were,  for  a  new  country,  in  fairly 
comfortable  circumstances.  Amongst  them  were 
many  pious,  God  fearing  men  and  women,  who  reg- 
ularly met  together  on  Sabbath  for  prayer,  praise 
and  reading  of  Scriptures.  The  first  Presbyterian 
place  of  worship  erected  on  Prince  Edward  Island 
in  connection  with  the  Church  of  Scotland  was  built 
at  Point  Prim,  in  1826,  through  the  influence  of  Dr. 
Macauley,  who  had  been  chaplain  in  the  army  for 
some  time,  and  who  preached  in  it  occasionally ;  but 
his  time  was  principally  occupied  with  the  duties  of 
his  profession.  Dr.  McGregor's  first  sermon  in  Bel- 
fast was  on  the  Laodicean  church,  the  second  on 
the   Prodigal   Son,  the  third  on   Phil,   iii :  13,   14. 

104 


On  Prince  Edward  Island 


These  discourses  were  preached  in  Gaelic;  and  the 
late  Rev.  Alexander  McKay,  once  minister  of  Bel- 
fast, said  that  these  discourses  were  represented  to 
him,  by  those  who  heard  them,  as  being  plain,  faith- 
ful and  powerful.  On  these  occasions  he  also  bap- 
tized a  number  of  children.  The  people  of  Belfast 
applied  to  Dr.  McGregor  to  procure  them  a  minister 
from  Scotland,  but  the  supply  of  preachers  at  that 
time  was  so  limited  that  it  was  impossible  to  obtain 
one  for  them.  They,  however,  kept  up  regular  Sab- 
bath services  amongst  themselves,  as  best  they 
could,  until  the  settlement  of  Rev.  John  McLennon, 
M.  A.,  a  young  man  who  had  been  sent  out  by  the 
Church  of  Scotland  in  1823. 

Mr.  McLennon  was  educated  in  Aberdeen,  Scot- 
land, and  was  licensed  by  the  Presbytery  of  Aber- 
torf,  Inverness-shire.  Shortly  after  his  arrival  in 
this  country  he  was  ordained  and  inducted  in  Bel- 
fast. The  ministers  who  took  part  in  his  ordination 
were  Rev.  Donald  Allan  Fraser  of  New  Glasgow 
and  Blue  Mountains  and  Rev.  Kenneth  John  Mc- 
Kenzie  of  Pictou,  Nova  Scotia.  Having  been  so 
long  without  the  regular  dispensation  of  religious 
ordinances,  and  having  been  so  often  disappointed 
in  their  efforts  to  obtain  the  services  of  a  minister, 
the  people  of  this  large  and  interesting  field  were 
greatly  rejoiced  at  the  settlement  of  their  young 
minister.  Mr.  McLennon  was  the  only  minister  in 
connection  with  the  Church  of  Scotland  on  the  is- 
land at  that  time ;  and  besides  his  own  congregation, 
which  then  embraced  the  whole  of  Belfast,  Wood 


105 


History  of  Presbyterianism 


Islands,  Georgetown  and  Murray  Harbor,  he  also 
gave  frequent  supply  of  preaching  to  Cherry  Val- 
ley, Charlottetown,  New  London  and  other  places. 
From  the  vast  extent  of  Mr.  McLennon's  parish, 
the  scarcity  of  roads,  the  rough  character  of  those 
which  had  been  opened  up  and  the  entire  absence  of 
all  the  modern  comforts  of  travel,  the  exposure  and 
the  hardships  which  he  endured  in  the  performance 
of  his  ministerial  duties  must  have  been  very  great 
indeed.  With  all  our  modern  comforts  and  con- 
veniences and  our  improved  highways,  few  minis- 
ters would  be  willing  to  undertake,  and  fewer  still 
be  able  to  undergo  the  toil  cheerfully  and  uncom- 
plainingly borne  by  this  able,  faithful  and  devoted 
servant  of  God.  Almost  the  only  mode  of  traveling 
during  the  early  part  of  his  ministry  was  on  horse- 
back, and  his  worthy  partner,  little  accustomed  to 
this  mode  of  travel  in  her  native  land,  became  al- 
most as  expert  an  equestrian  as  himself. 

Rev.  Mr.  McLennon  was  a  gentleman  of  educa- 
tion, of  culture,  of  more  than  ordinary  ability,  an 
excellent  preacher  who  could  speak  with  ease  and 
fluency  in  both  Gaelic  and  English.  As  a  pastor  he 
was  diligent  and  faithful,  though  his  widely  scat- 
tered field  made  it  impossible  for  him  to  visit  his 
parish  very  frequently;  but  in  visiting  the  sick,  in 
conducting  prayer  meetings,  etc.,  he  had  the  assist- 
ance of  a  noble  band  of  elders,  amongst  whom  may 
be  mentioned  Laughlin  Morrison,  Roderick  Camp- 
bell, Donald  McRae,  Charles  McKinnon,  who  served 
in  the  capacity  of  a  catechist    before    the    settle- 

106 


On  Prince  Edivard  Island 


ment  of  Mr.  McLennon,  Charles  Nicholson,  Angus 
McLeod  and  Angus  McLean.  The  descendants  of 
some  of  these  good  men  are  still  in  the  eldership. 
One  of  these  old  elders,  at  family  worship,  when 
reading  the  words  of  St.  Paul,  "I  can  do  all  things 
through  Christ  which  strengtheneth  me,"  made  the 
following  comment,  "Aye,  aye,  Paul.  I  could  do 
that  myself."  And  Rev.  Donald  Allan  Fraser,  who 
frequently  assisted  Mr.  McLennon  at  his  commun- 
ion services,  on  hearing  some  of  these  grand  old 
elders  speaking  and  praying  at  their  preparatory 
meetings,  remarked  that  he  would  willingly  travel 
all  the  way  from  Blue  Mountains,  Nova  Scotia,  to 
Belfast,  Prince  Edward  Island,  to  hear  some  of 
these  old  elders  who  had  come  from  Dumfries  and 
other  shires  in  Scotland. 

As  a  man,  Mr.  McLennon  was  most  gentlemanly, 
pleasant  and  agreeable.  He  was  celebrated  for  his 
genuine  hospitality.  A  true  Highlander,  born  in 
Ross-shire,  his  house  was  always  open,  not  only  for 
members  of  his  own  congregation,  but  for  all,  with- 
out distinction;  and  Mrs.  McLennon,  a  woman  of 
rare  intelligence,  kindness  and  amiability,  made  the 
manse  of  Belfast  a  pleasant  resort  alike  for  the 
friendly  visitor  and  for  the  weary  traveler. 

After  nearly  thirty  years  of  faithful  service,  Mr. 
McLennon  resigned  his  charge  of  Belfast  and  re- 
turned to  his  native  land,  and  on  nth  February, 
1852,  laid  down  his  well-used  armor  and  received 
the  crown  of  glory  from  the  Captain  of  his  salva- 
tion.   He  left  a  family  of  eight,  four  sons  and  four 


107 


History  of  Presbytertantsm 


daughters.  One  of  the  daughters  was  married  to 
the  late  Rev.  Dr.  Jenkins  of  Montreal,  another  to 
Rev.  Dr.  Gordon,  the  able  and  popular  principal  of 
Queen's  College,  Kingston.  Three  of  the  sons  have 
been  called  away  by  death.  The  youngest  son  is 
married  and  lives  in  Charlottetown. 

The  next  minister  settled  in  Belfast  was  Rev.  Al- 
exander McKay,  M.  A.  His  induction  took  place 
on  23rd  August,  1855.  Mr.  McKay's  ministry  in 
this  parish  was  characterized  by  great  peace,  har- 
mony and  prosperity.  He  was  a  thorough  Protes- 
tant, an  earnest  temperance  worker,  and  used  his  in- 
fluence for  the  advancement  of  every  good  cause. 
On  25th  May,  1859,  Mr.  McKay  accepted  a  call  to 
the  congregation  of  Salt  Springs  and  Gairloch,  Pic- 
tou,  N.  S.,  and  was  accordingly  loosed  from  his 
charge  in  Belfast.  After  a  vacancy  of  three  months 
Rev.  Alexander  McLean,  M.  A.,  was  called  to  suc- 
ceed Mr.  McKay  as  pastor  of  Belfast.  His  induc- 
tion took  place  on  31st  August,  1859.  Mr.  McLean 
was  a  native  of  East  River,  Pictou,  N.  S.,  and  re- 
ceived his  education  in  Glasgow,  Scotland.  As  a 
scholar,  a  preacher  and  as  a  man  of  high  intellectual 
endowments,  Mr.  McLean  was  in  no  respect  infe- 
rior to  his  two  worthy  predecessors.  Indeed,  Bel- 
fast seems  to  have  been  singularly  fortunate  in  se- 
curing the  service  of  ministers  of  superior  abilities 
and  attainments.  Mr.  McLean's  pastorate  in  this 
congregation  was,  like  that  of  his  predecessors,  not 
only  laborious  but  was  crowned  with  a  large  meas- 
ure of  success.    In  addition  to  the  large  church  at 

108 


On  Prince  Ed<ward  Island 


Eldon,  the  congregation  have  erected  a  large  tent 
with  a  frame  roof,  boarded  and  shingled,  capable  of 
seating  nearly  two  thousand  people.  On  sacramen- 
tal occasions  this  tent  is  occupied  by  the  English 
speaking  part  of  the  congregation,  while  the  church 
is  used  by  those  who  prefer  the  Gaelic;  and  on  a 
communion  Sabbath,  if  the  day  is  fine,  both  the  tent 
and  the  church  are  filled  to  their  utmost  capacity. 
These  two  buildings  are  in  the  center  of  a  beautiful 
hardwood  grove  on  the  brow  of  a  high  hill.  It  is 
one  of  the  most  beautiful  sites  for  a  church  any- 
where to  be  found  in  the  province.  Rev.  Mr.  Mc- 
Lean, on  14th  August,  1877,  after  a  pastorate  of 
seventeen  years,  accepted  a  call  to  Hopewell,  Nova 
Scotia,  and  was  accordingly  transferred  to  the  Pres- 
bytery of  Pictou  to  be  inducted  into  his  new  parish. 
So  strong  was  the  hold  which  Mr.  McLean  had 
upon  the  affections  of  the  congregation  of  Belfast 
that  in  August,  1878,  just  one  year  after  he  had  left 
there,  they  extended  to  him  a  very  cordial  call  to 
again  become  their  pastor,  but  this  call  Mr.  McLean 
felt  it  his  duty  to  decline. 

Rev.  A.  S.  Stewart  was  the  next  minister  of  this 
congregation.  Mr.  Stewart  was  a  native  of  Scot- 
land, and  for  some  years  was  employed  as  a  catechist 
in  his  native  land,  and  in  that  capacity  he  came  to 
this  country.  Soon  after  his  arrival  in  Nova  Scotia 
he  entered  the  Presbyterian  College  in  Halifax,  and 
having  taken  the  usual  course  in  that  institution, 
was  duly  licensed,  and  having  accepted  a  call  to  Bel- 
fast, was  on  25th  March,   1879,  ordained  and  in- 


109 


History  of  Presbyterianism 


ducted  as  their  pastor.  For  about  eight  years  Mr. 
Stewart  continued  to  minister  to  this  congregation. 
He  was  much  esteemed  by  the  people  of  his  charge, 
and  it  was  with  deep  regret  that,  in  January,  1887, 
they  consented  to  a  dissolution  of  the  pastoral  tie, 
he  having  accepted  a  call  to  the  congregation  of 
West  and  Clyde  Rivers,  on  this  island. 

Belfast  was  vacant  for  a  little  over  a  year  when 
they  called  Rev.  A.  McLean  Sinclair  of  East  River, 
Pictou,  Nova  Scotia,  who  was  inducted  on  16th 
May,  1888.  Mr.  Sinclair  is  much  and  deservedly 
esteemed  by  his  congregation,  being  a  man  of  supe- 
rior ability,  an  excellent  preacher,  one  of  the  best 
Gaelic  scholars  and  owning  one  of  the  best  Gaelic 
libraries  on  the  continent,  is  thoroughly  acquainted 
with  the  rules  and  forms  of  procedure  in  church 
courts,  and  is  a  most  useful  member  of  Presbytery 
and  of  other  church  courts. 

What  was  originally  the  congregation  of  Rev. 
John  McLennon  has  multiplied  into  nine  congrega- 
tions, viz.:  Belfast,  Orwell,  Woodville,  Caledonia, 
Valleyfield,  Montague,  Georgetown,  Murray  Har- 
bor North  and  Murray  Harbor  South,  each  of 
which  is  larger  numerically  and  stronger  financially 
than  the  whole  field  combined  was  seventy-five  years 
ago. 


no 


On  Prince  Edward  Island 


CHAPTER  XV. 


VALLEYFIELD. 


This  congregation  when  first  organized  com- 
prised Brown's  Creek,  Valleyfield,  Cardigan  and 
Dundas,  or  Grand  River  as  it  was  then  called.  The 
first  settlers  of  Valleyfield  and  Brown's  Creek  came 
out  from  the  Isle  of  Skye  in  1840.  The  greater  part 
of  the  immigrants  who  arrived  in  this  year  had  been 
brought  up  under  the  ministry  of  the  late  Rev.  Rod- 
rick  McLeod  of  Skye,  and  in  the  land  of  their  adop- 
tion they  did  not  forget  the  pious  teachings  of  that 
notable  divine.  Ample  proof  of  this  fact  was  given 
by  the  consistent  and  devoted  lives  of  such  men  as 
Donald  Bruce,  from  whom  all  the  families  of  that 
name  in  Valleyfield  are  descended;  Sween  Camp- 
bell, a  man  of  extraordinary  intellectual  power,  pos- 
sessing an  extensive  acquaintance  with  the  Scrip- 
tures, a  fluent  speaker,  especially  in  Gaelic,  and  a 
pious  and  devoted  worker  in  the  Master's  vineyard ; 
Martin  McPherson  (Beag),  Malcolm  Montgomery, 
father  of  Donald  Montgomery,  the  late  superin- 
tendent of  education;  Malcolm  MacLeod,  grand- 
father of  Revs.  J.  M.  MacLeod  of  New  Brunswick 
and  Alex.  MacLeod  of  Prince  Edward  Island ;  Mal- 
colm Bruce  and  William  Martin.  Besides  the 
foregoing,  who  were  all  elders,  there  were  also  Don- 
ald McLeod,  Donald  Mclvor,  Donald  McBeth,  Al- 
exander McRae  and  Angus  McLeod  of  Kinross.  All 


in 


History  of  Presbyteriantsm 


these  men  were  active  workers  in  the  church,  ever 
ready  to  take  part  in  religious  meetings  with  credit 
to  themselves  and  with  profit  to  those  who  heard 
them.  All  these  men,  having  served  their  day  and 
generation,  have  entered  into  their  rest,  and  the 
places  of  some  of  them  are  now  filled  by  their  de- 
scendants, as  for  example: — Malcolm  Matheson, 
Angus  Bruce,  Norman  MacLeod,  father  of  John  P. 
MacLeod,  B.  A.,  attorney  at  law  in  British  Colum- 
bia, and  Angus,  Donald  and  John  Bruce. 

The  early  settlers  of  this  place  having  come  to 
this  country  in  the  year  1840,  just  on  the  eve  of  the 
disruption  in  Scotland,  and  having  in  the  old  coun- 
try sympathized  with  the  leaders  of  the  disruption 
party,  brought  along  with  them  to  their  Western 
home  a  strong  antipathy  to  the  patronage  system, 
which  so  divided  the  church  in  Scotland  at  that 
time;  and  when,  three  years  after  their  arrival  in 
America,  the  disruption  took  place,  they,  having 
so  recently  come  from  the  scene  of  strife,  took  as 
keen  an  interest  in  the  struggle  as  if  they  had  been 
listening  to  the  eloquent  speeches  of  Chalmers,  and 
Guthrie,  and  Candlish,  and  had  witnessed  that 
grand  procession  of  more  than  four  hundred  minis- 
ters marching  out  of  St.  Andrew's  church,  Edin- 
burgh, headed  by  Chalmers,  Welsh  and  others,  and 
for  conscience  sake  giving  up  their  living,  their 
manses,  their  churches  and  many  other  advantages. 
Though  the  wisdom  of  importing  these  feelings  and 
divisions  to  this  side  of  the  Atlantic  has  been  ques- 
tioned, yet  we  believe  the  Great  Head  of  the  Church 

112 


On  Prince  Edward  Island 


has  overruled  them  for  His  own  glory  and  for  the 
good  of  His  cause.  After  the  disruption  the  people 
of  Valleyfield  determined  to  cast  in  their  lot  with 
the  Free  Church. 

These  early  settlers  possessed  but  little  of  this 
world's  goods,  but  they  had  health,  strength,  con- 
tentment and  strong  faith,  both  in  reference  to  the 
things  of  this  world  and  of  the  next.     As  soon  as 
they  had  provided  themselves  with  houses  (built  of 
round  logs)  they  set  to  work  to  erect  a  place  of  wor- 
ship, which  they  built  near  the  site  of  their  present 
church.     Donald  Bruce,  Sween    Campbell,  Martin 
McPherson    (Beag),  Malcolm    Montgomery,    Wil- 
liam Martin,  Donald  McRae  and  Angus  McLeod  of 
Kinross  were  the  leading  promoters  of  this  good 
work.    While  the  church  was  in  the  course  of  erec- 
tion, religious  services  were  conducted  in  the  largest 
of  their  dwelling  houses.    These  services  were  prin- 
cipally led  by  Martin  McPherson,  Sween  Campbell 
and  Malcolm  Montgomery,  and  were  highly  accept- 
able as  well  as  profitable  to  the  people.    The  minis- 
ter whom  they  expected  to  occupy  the  church,  at 
least  part  of  the  time,  was  Rev.  Mr.  Mclntyre.    He 
was  known  to  be  a  very  energetic  preacher,  one  who 
used  his  hands  and  feet  as  well  as  his  lungs  and 
brain.     Having  taken  this  fact  into  their  serious 
consideration,  they  determined    to    build    a    good, 
strong,  substantial  pulpit,  one  that  would  not  yield 
to  the  physical    eloquence    of    the    most    zealous 
preacher.    They  also,  it  is  said,  did  their  best  to  pro- 
cure a  Bible  that  for  strength    would    correspond 

H  113 


History  of  Presbyterianism 


with  the  pulpit.  The  church  when  completed  would 
seat  between  two  and  three  hundred  people,  and 
service  was  held  regularly,  by  a  minister  if  one 
could  be  had,  and  if  not,  by  the  elders. 

A  second  vessel  arrived  with  three  hundred  im- 
migrants from  the  Isle  of  Skye  in  the  year  1858  and 
settled  in  Caledonia,  which  adjoins  Valleyfield,  and 
until  recently  formed  part  of  that  congregation. 

The  first  minister  regularly  placed  over  this  con- 
gregation was  Rev.  Alexander  Munro.  He  was  in- 
ducted by  the  Free  Presbytery  of  Pictou  in  the  year 
1850,  and  for  a  period  of  thirty  years  Mr.  Munro 
went  in  and  out  amongst  that  large  and  widely  scat- 
tered flock  and  ministered  unto  them  in  spiritual 
things.  He  was  a  superior  scholar,  a  faithful  pas- 
tor, a  wise  counsellor  and  a  useful  member  of  Pres- 
bytery. He  was  for  several  years  clerk  of  the  Free 
Presbytery  of  Prince  Edward  Island,  and  dis- 
charged the  duties  of  that  office  with  correctness 
and  ability.  The  amount  of  traveling  and  the  many 
hardships  involved  in  the  discharge  of  his  pastoral 
duties  were  very  great,  and  very  few  at  the  present 
day  would  be  willing  to  undertake  them.  On  the 
25th  May,  1859,  Grand  River,  or  Dundas,  was  sep- 
arated from  Mr.  Munro's  charge;  but  though  this 
lessened  his  field,  it  did  not  materially  lessen  his 
labors,  for  he  still  had  more  ground  to  overtake  than 
any  one  man  could  successfully  manage.  In  the 
year  1877  that  part  of  Cardigan  which  belonged  to 
the  congregation  of  Valleyfield  was  united  with  the 
congregation  of  Georgetown  and  Cardigan,  under 


114 


On  Prince  Ed-ward  Island 


the  ministry  of  Rev.  John  McKinnon.  Mr.  Munro's 
labors  were  now  wholly  confined  to  Brown's  Creek, 
Valleyfield  and  Caledonia.  Here  he  continued  to 
minister  to  a  warmly  attached  and  appreciative  peo- 
ple until  the  autumn  of  1884,  when,  on  account  of 
age  and  infirmity,  he  was  under  the  necessity  of  re- 
signing his  charge.  Mrs.  Munro,  a  woman  of  rare 
accomplishments,  having  been  called  to  her  rest 
some  years  before,  he,  soon  after  his  resignation, 
went  to  Musquodoboit  to  live  with  his  eldest  daugh- 
ter, the  wife  of  Rev.  Ernest  Bayne,  the  minister  of 
Musquodoboit.  Here,  in  less  than  one  year  after 
his  resignation,  this  aged  and  faithful  servant  of 
the  Lord  fell  asleep  in  Jesus.  "Blessed  are  the 
dead  which  die  in  the  Lord."  Two  of  Mr.  Munro's 
sons  are  in  the  ministry.  One,  J.  R.  Munro,  B.  A.,  is 
the  esteemed  pastor  of  the  Presbyterian  congrega- 
tion in  Antigonish,  N.  S. ;  the  other,  Christopher 
Munro,  B.  A.,  is  pastor  of  the  Presbyterian  Congre- 
gation at  Oxford,  Nova  Scotia. 

This  congregation  (Valleyfield)  having  remained 
vacant  for  a  little  over  one  year,  Mr.  Roderick  Mc- 
Lean, who  had  been  sent  out  by  the  colonial  com- 
mittee of  the  Free  Church  of  Scotland,  was  or- 
dained and  inducted  as  their  pastor  on  17th  Novem- 
ber, 1885.  Mr.  McLean  entered  upon  the  work  of 
the  congregation  with  earnestness  and  zeal,  and  by 
the  blessing  of  God  the  harvest  was  great ;  hundreds 
were  added  to  the  communion  roll  during  the  first 
three  years  of  his  ministry.  The  good  seed  which 
had  for  many  years  been  faithfully  sown  by  the  late 


115 


History  of  Presbyterianism 


pastor  is  being  joyfully  reaped  by  the  present  pas- 
tor, and  in  the  end  the  sower  and  reaper  shall  re- 
joice together.  Not  only  has  the  congregation  in- 
creased in  numbers,  it  has  also  increased  in  liberality 
to  the  schemes  of  the  church,  and  in  its  contribu- 
tions for  the  support  of  ordinances  at  home.  While 
this  congregation  has  more  than  doubled  its  contri- 
butions to  religious  and  benevolent  objects,  it  has  at 
the  same  time  thrown  off  Caledonia,  which  itself  at- 
tained, at  the  very  outset,  the  status  of  a  self-sus- 
taining congregation.  The  congregation  has  also 
erected  a  large  summer  tent,  with  roof  boarded  and 
shingled,  in  which,  like  Belfast,  on  sacramental  oc- 
casions, the  English  speaking  people  worship,  and 
which  on  fine  days  is  crowded,  though  capable  of 
seating  nearly  two  thousand  people,  while  the 
church  beside  it  is  also  filled.  Gaelic  is  still  required 
in  this  congregation.  Many  of  the  old  people  know 
very  little  of  any  other  language.  All  the  young- 
people,  however,  understand  English,  and  in  a  few 
years  an  English  speaking  minister  may  suit  in  any 
of  our  Gaelic  charges,  but  while  the  people  are  able 
to  speak  in  this  tongue  a  minister  who  can  preach 
Gaelic  will  always  command  a  premium. 


116 


On  Prince  Ed<ward  Island 


CHAPTER  XVI. 


DUNDAS. 


The  settlement  of  Dundas  dates  only  as  far  back 
as  1840.  In  that  year  261  immigrants  arrived  from 
the  Isle  of  Skye,  some  of  whom  settled  in  Dundas, 
then  called  Grand  River.  At  this  period  that  whole 
region  of  country  was  an  unbroken  forest.  The 
first  settlers  had  to  clear  a  spot  on  which  to  build 
their  houses.  These  were  constructed  of  round 
logs,  notched  at  the  ends  and  laid  one  upon  another. 
Though  their  houses  were  primitive,  the  labor  of 
clearing  the  land  and  planting  the  crops  amongst  the 
green  stumps  very  arduous,  and  their  temporal  com- 
forts and  conveniences  were  very  few,  yet  these 
hardy,  sober,  industrious  pioneers  were  just  as  happy 
as  their  children  and  grandchildren  who  own  these 
broad  acres  of  richly  cultivated  lands,  and  live  in 
their  well  built,  well  furnished  houses.  The  only 
road  in  that  part  of  the  country  was  one  leading 
from  St.  Peters  to  Bay  Fortune,  some  miles  from 
Dundas.  All  their  provisions  and  supplies  had  to 
be  carried  on  their  backs  through  the  dense  forest, 
their  course  guided  by  a  blaze  on  the  trees.  Now 
the  country  is  intersected  in  all  directions  by  good 
roads ;  the  forests  are  falling  before  the  woodman's 
axe,  the  soil  is  rich  and  well  cultivated ;  the  dwell- 
ing houses,  schools  and  churches  are  all  in  keeping 
with  the  times.    Passing  through  that  district  a  few 

117 


History  of  r'resDyterianism 


years  ago,  the  writer  was  much  impressed  by  the 
rapid  onward  strides  Dundas  had  taken.  At  the 
same  rate  of  progress  for  a  few  years  more  Dundas 
will  be  one  of  the  finest  agricultural  districts  in  the 
province. 

The  number  of  Presbyterian  families  in  this  place 
at  its  first  settlement  was  sixteen,  and  four  of  these 
belonged  to  Rev.  D.  McDonald's  parish,  which  was 
scattered  over  the  greater  part  of  the  island.  Hav- 
ing no  minister  in  Dundas  at  that  time,  they  invited 
Elder  Sween  Campbell  from  Brown's  Creek  to  hold 
occasional  services  amongst  them.  This  he  contin- 
ued to  do  for  several  years,  as  often  as  circum- 
stances would  allow,  and  being  a  man  of  extensive 
Bible  knowledge,  deep  piety,  and  wonderful  fluency, 
his  services  were  highly  appreciated  and  greatly 
blessed  to  the  people.  In  the  absence  of  Mr.  Camp- 
bell, these  pious  Highlanders  met  from  house  to 
house  and  conducted  religious  services  amongst 
themselves.  The  men  who  were  foremost  in  leading 
the  meetings  were  Messrs.  Ewen  McDonald,  Archi- 
bald Matheson,  Alexander  Matheson  and  John 
Matheson.  Though  the  Presbyterians  in  this  settle- 
ment were  few  in  number,  and  like  most  of  the  early 
settlers,  straitened  in  circumstances,  yet  with  praise- 
worthy zeal,  having  provided  shelter  for  themselves, 
they  set  to  work  to  erect  a  house  for  the  worship  of 
God,  and  in  the  year  1845  they  completed  a  very 
neat  and  comfortable  little  church.  The  first  or- 
dained minister  who  preached  in  this  church  was 
Rev.  Alexander  Mclntyre,  who,  though  not  inducted 

118 


On  Prince  Edward  Island 


into  the  congregation  as  their  pastor,  gave  occa- 
sional supply  to  Dundas  along  with  Brown's  Creek, 
Valleyfield,  Cardigan  and  Caledonia.  The  next  or- 
dained minister  who  was  appointed  to  supply  them 
for  a  time  was  Rev.  Mr.  Underside  of  Nova  Scotia. 
About  that  time  Rev.  Alexander  Munro  was  settled 
by  the  Free  Church  Presbytery  over  Valleyfield, 
Brown's  Creek,  Cardigan  and  Dundas,  and  for  nine 
years  Mr.  Munro  gave  to  Dundas  such  supply  as  his 
wide  field  would  permit.  On  May  25th,  1859,  Mr. 
Munro  resigned  his  charge  of  Dundas,  when  it  was 
organized  into  a  separate  congregation.  The  first 
minister  who  preached  for  this  newly  formed  charge 
was  Rev.  George  Sutherland.  He  supplied  them  for 
about  two  months  and  was  followed  by  Rev.  Hugh 
McMillan  for  a  similar  period ;  Mr.  Allan  McLean, 
student,  preached  in  Dundas  during  the  summer  of 
i860.  The  sacrament  of  the  Lord's  Supper  was  dis- 
pensed in  Dundas  for  the  first  time  in  September, 

1 86 1.  The  ministers  officiating  were  Rev.  Donald 
McNeill  and  Rev.  Henry  Crawford. 

Rev.  Allan  McLean  was  the  first  minister  inducted 
over  Dundas  since  its  organization  into  a  distinct 
charge.     His   induction  took  place  on    19th  June, 

1862.  Mr.  McLean  studied  in  the  Free  Church  Col- 
lege, Halifax,  and  was  licensed  by  the  Presbytery 
of  Prince  Edward  Island  on  25th  September,  1861. 
For  several  years,  with  great  earnestness  and  fidel- 
ity, Mr.  McLean  labored  in  this  field.  The  congre- 
gation was  weak  numerically  and  financially,  and 
the  minister's  stipend,  as  a  consequence,  was  small, 


119 


History  of  Presbytertamsm 


so  that  to  maintain  himself  and  family  he  had,  like 
Paul,  to  labor  with  his  own  hands.  This,  in  addi- 
tion to  his  pastoral  work,  he  continued  to  do  without 
murmuring  or  complaining,  during  the  whole  pe- 
riod of  his  ministry  in  this  congregation.  "He  en- 
dured hardness  as  a  good  soldier  of  Jesus  Christ." 
Under  his  faithful  and  self-denying  ministry  the 
congregation  grew  and  prospered.  The  old  church 
having  become  too  small  to  accommodate  the  grow- 
ing flock,  with  commendable  zeal  and  liberality,  un- 
der the  leadership  of  their  devoted  pastor,  they  com- 
menced, and  in  a  comparatively  short  time  finished, 
the  erection  of  a  large,  comfortable  and  handsome 
place  of  worship,  which  is  an  ornament  to  the  settle- 
ment and  reflects  credit  alike  on  both  minister  and 
people.  After  fifteen  years  of  faithful  and  success- 
ful ministerial  labor,  Mr.  McLean,  on  loth  April, 
1877,  resigned  the  pastoral  charge  of  Dundas. 

The  congregation  now  remained  vacant  for  three 
years,  when  Mr.  John  McDonald,  a  young  man  who 
had  been  sent  out  to  this  country  by  the  Colonial 
Committee  of  the  Free  Church  of  Scotland,  was,  on 
20th  of  May,  1880,  ordained  and  inducted  as  suc- 
cessor to  Rev.  A.  McLean.  In  a  little  over  one  year 
Mr.  McDonald's  resignation  was  accepted,  he  hav- 
ing intimated  his  intention  of  accepting  a  call  to  a 
Gaelic  congregation  on  the  island  of  Cape  Breton. 

About  this  time  Cardigan  was  separated  from 
Georgetown  and  was  on  May  3rd,  1882,  united  with 
Dundas.  The  united  congregation  called  succes- 
sively Rev.  A.  B.  McLeod  and  Rev.  A.  S.  Stewart 

120 


On  Prince  Edward  Island 


of  Belfast.  Both  calls  were  declined.  The  next 
minister  called  was  Rev.  Ewen  Gillis  of  Earlton, 
Nova  Scotia.  Mr.  Gillis  accepted  the  call  and  was 
inducted  pastor  of  Cardigan  and  Dundas  on  25th 
November,  1884.  The  Cardigan  section  having  re- 
cently purchased  a  comfortable  manse,  the  minister 
accordingly  lived  in  that  section  of  the  congrega- 
tion, and  Dundas  section,  which  had  commenced  the 
erection  of  a  manse,  in  the  meantime  stayed  pro- 
ceedings. Mr.  Gillis'  connection  with  the  congre- 
gation lasted  for  four  years,  and  though  he  had 
many  difficulties  to  contend  with,  yet  his  earnest  and 
zealous  efforts  resulted  in  much  good.  Large  acces- 
sions were  made  to  the  communion  roll,  the  liberal- 
ity of  the  people  to  the  schemes  of  the  church  was 
considerably  developed,  and  the  Cardigan  section  of 
the  congregation  built  a  large  new  church  of  hand- 
some design,  which  for  beauty  and  neatness  of  fin- 
ish will  compare  favorably  with  any  Presbyterian 
church  in  the  province.  It  is  both  an  ornament  to 
the  place  and  a  credit  to  the  congregation. 

Mr.  Gillis'  resignation  of  Cardigan  and  Dundas 
was  accepted  on  18th  November,  i$88.  Shortly 
after  this  charge  became  vacant  it  was  divided  into 
two,  and  Rev.  Adam  Gunn  of  Nova  Scotia  having 
accepted  a  call  to  Cardigan,  was  inducted  as  pastor 
on  1 6th  July,  1891.  The  Dundas  section  received 
supply  by  students,  probationers  and  others  until 
Rev.  John  Gillis  of  Ontario,  having  accepted  a  call 
to  that  place,  was  inducted  as  their  pastor  on 
27th  June,  1893. 

121 


History  of  Presbyterianism 


CHAPTER  XVII. 


TRYON   AND  BONSHAW. 


This  place  was  settled  about  the  year  1770,  and  is 
therefore  one  of  the  oldest  English  settlements  on 
the  island.  It  is  beautifully  situated,  lying  along  the 
Straits  of  Northumberland,  about  half  way  between 
Charlottetown  and  Summerside.  The  soil  is  good, 
the  farms  are  well  cultivated,  the  buildings  present 
a  very  neat  and  comfortable  appearance,  and  though 
the  country  is  comparatively  level  it  is  not  easy  to 
find  a  more  beautiful  or  flourishing  settlement  than 
Tryon  and  Centreville,  which  joins  it  on  the  north. 

The  Rev.  Dr.  McGregor  was  the  first  Presbyte- 
rian minister  who  visited  this  locality.  He  preached 
in  Tryon  in  1794,  one  hundred  and  nine  years  ago, 
and  also  on  several  occasions  after  that  up  to  the 
year  1810,  when  Rev.  John  Keir  was  settled  at 
Princetown.  The  settlement  of  Tryon  as  well  as  that 
of  Bedeque,  and  indeed  the  whole  of  Prince  county, 
were  embraced  in  Dr.  Keir's  charge. 

As  already  stated,  the  first  Presbytery  on  Prince 
Edward  Island  was  constituted  on  nth  October, 
1 82 1,  and  was  composed  of  Revs.  John  Keir,  Rob- 
ert Douglas  and  William  McGregor,  and  Mr.  Ed- 
ward Ramsey,  ruling  elder.  The  first  addition  made 
to  the  Presbytery  after  its  formation  was  Rev.  Wil- 
liam Hyde.  Mr.  Hyde  had  formerly  been  connected 
with  the  English  Independents,  but    upon    appli- 

122 


On  Prince  Edward  Island 


cation  to  the  Synod  of  the  Presbyterian  Church  of 
Nova  Scotia  he  was  received  into  connection  with 
that  body,  and  was  sent  on  a  mission  to  Prince  Ed- 
ward Island,  and  having  preached  for  some  time  at 
Tryon  and  Cape  Traverse,  they  presented  him  with 
a  call  to  become  their  pastor.  Having  accepted  their 
call,  Mr.  Hyde  was  inducted  as  pastor  of  Tryon  and 
Cape  Traverse  on  23rd  October,  1822.  Rev.  Wil- 
liam McGregor  preached  the  ordination  sermon, 
Rev.  John  Keir  delivered  the  charge  to  the  minister 
and  to  the  congregation,  and  Rev.  Robert  Douglas 
gave  the  closing  sermon,  on  Hebrews  ii:  1,  "There- 
fore we  ought  to  give  the  more  earnest  heed  to  the 
things  which  we  have  heard  lest  at  any  time  we 
should  let  them  slip."  Mr.  Hyde's  connection  with 
this  congregation,  however,  was  short  and  very  un- 
happy. This  seems  to  have  arisen  partly  from  cir- 
cumstances in  the  state  of  the  congregation  and 
partly  from  Mr.  Hyde's  own  conduct.  The  number 
of  people  in  the  congregation  who  understood  the 
principles  of  Presbyterianism  was  very  small,  and 
Mr.  Hyde  himself  seems  to  have  been  of  that  num- 
ber. By  reference  to  the  minutes  of  a  meeting  of 
Presbytery  before  which  the  difficulties  between  him 
and  the  congregation  were  considered,  it  appears 
that  he  was  a  man  of  peculiar  temper.  At  the  close 
of  the  inquiry  the  Presbytery,  satisfied  that  his  use- 
fulness was  at  an  end,  did,  on  15th  March,  1825,  dis- 
solve the  pastoral  tie  between  him  and  the  congre- 
gation of  Tryon  and  Cape  Traverse.  From  this 
date  until  the  year  1867  there  was  no  Presbyterian 


123 


History  of  Presbyterianism 


minister  settled  in  this  congregation.  Rev.  R.  S. 
Patterson,  M.  A.,  having  been  settled  in  Bedeque 
within  a  few  months  of  Mr.  Hyde's  departure,  the 
Presbyterians  of  Tryon  and  Cape  Traverse  were 
placed  under  his  spiritual  oversight.  Mr.  Patterson, 
for  nearly  forty  years,  gave  as  much  of  his  time  and 
service  to  Tryon  as  he  could  spare  from  the  other 
sections  of  his  wide  field,  when  he  gave  up  his 
charge  of  these  two  places.  On  2nd  August,  1865, 
Bonshaw  was  separated  from  the  West  River  con- 
gregation, united  with  Tryon  and  declared  a  distinct 
and  separate  charge.  During  their  vacancy  they 
were  supplied  by  Rev.  Allan  Simpson,  J.  K.  Bair- 
sto,  J.  G.  Cameron  and  others.  On  30th  January, 
1867,  the  Presbytery  sustained  a  call  from  this  con- 
greation  to  Mr.  J.  G.  Cameron,  who,  being  present, 
intimated  his  acceptance  of  the  same,  and  was  or- 
dained and  inducted  pastor  of  Tryon  and  Bonshaw 
on  14th  March,  1867.  The  Rev.  Alexander  Fal- 
coner of  Charlottetown  preached  the  ordination  ser- 
mon, Rev.  R.  S.  Patterson  presided  and  offered  the 
ordination  prayer,  Rev.  Alexander  Campbell  appro- 
priately addressed  the  minister  and  Rev.  Robert 
Laird,  in  suitable  terms,  addressed  the  congregation 
on  their  duties  and  responsibilities.  For  six  years 
Mr.  Cameron  remained  pastor  of  this  new  and  inter- 
esting field.  He  was  a  most  earnest  and  faithful 
laborer,  a  good,  sound,  practical  preacher,  a  man 
of  superior  administrative  ability,  a  kind  and  sym- 
pathetic pastor,  and  greatly  beloved  by  old  and 
young  of  the    congregation.     Under    his    faithful 


124 


On  Prince  Edward  Island 


labors  the  congregation,  though  weak,  and  requir- 
ing aid  from  the  augmentation  fund,  made  rapid 
progress  towards  the  status  of  a  self-sustaining  con- 
gregation. In  the  spring  of  1873  Mr.  Cameron  ac- 
cepted a  call  to  the  congregation  of  Souris  and  Bay 
Fortune  and  was,  to  the  deep  regret  of  his  congre- 
gation, loosed  from  the  charge  of  Tryon  and  Bon- 
shaw  and  inducted  into  his  new  field  of  labor.  Tryon 
and  Bonshaw  remained  vacant  for  about  eight- 
een months,  during  which  time  they  received  supply 
of  preaching  from  Messrs.  A.  F.  Thompson,  I. 
Simpson,  Leishman,  Young,  Samuel  Bernard,  J. 
A.  F.  Sutherland,  Samuel  McNaughton,  H.  McD. 
Scott,  Alexander  Russell,  W.  P.  Archibald  and 
from  members  of  Presbytery.  Mr.  W.  P.  Arch- 
ibald, M.  A.,  having  received  and  accepted  a  very 
cordial  and  harmonious  call,  was  ordained  and  in- 
ducted as  their  pastor  on  28th  September,  1875. 
Rev.  John  Murray  preached  the  ordination  sermon ; 
Rev.  R.  S.  Patterson  narrated  the  steps  leading  up 
to  this  call  and  put  to  the  minister-elect  the  usual 
formula  of  questions ;  Rev.  Alexander  Campbell  of- 
fered the  ordination  prayer,  during  which  Mr. 
Archibald  was  ordained  to  the  office  of  the  ministry 
"by  the  laying  on  of  the  hands  of  the  Presbytery," 
and  inducted  into  the  pastoral  charge  of  the  congre- 
gation of  Tryon  and  Bonshaw.  The  newly  or- 
dained minister  was  suitably  addressed  by  Rev.  R. 
S.  Patterson  and  the  congregation  by  Rev.  J.  M. 
MacLeod.  Mr.  Archibald's  pastorate  in  this  field 
was  brief,  extending  only  a  little  over  two  years,  but 

125 


History  of  Presbyterianism 


during  that  brief  period  he  endeared  himself  to  the 
hearts  of  the  people  and  gave  our  cause  in  Tryon  a 
valuable  impulse.  Mr.  Archibald's  resignation  was 
accepted  on  7th  November,  1877.  After  this,  Rev. 
J.  W.  McLeod,  afterwards  missionary  to  Trinidad, 
supplied  them  with  preaching  for  a  part  of  two 
years.  Mr.  McGregor,  catechist,  also  ministered  to 
them  during  their  vacancy.  On  15th  May,  1880, 
they  called  Rev.  Allan  McLean  of  Dundas,  and  he, 
having  accepted  the  call,  was  inducted  on  27th  June, 
1880.  The  late  Rev.  John  McKinnon  preached  a 
sermon  on  the  occasion  on  Heb.  xii:28,  29.  Rev. 
Dr.  Murray  addressed  the  minister  and  Rev.  Wil- 
liam Grant  addressed  the  congregation.  With  dili- 
gence, fidelity  and  zeal  Mr.  McLean  labored  in  this 
congregation;  nor  did  he  labor  in  vain.  The  field 
made  progress  numerically,  financially  and  spiritu- 
ally. During  Mr.  McLean's  pastorate  over  them 
they  bought  a  comfortable  manse  and  glebe,  and 
paid  for  them;  they  also  erected  a  church  at  Cra- 
paud,  a  village  situate  half  way  between  Tryon  and 
Bonshaw,  and  also  repaired  and  improved  their 
church  at  Tryon.  It  is  in  such  congregations  as 
this  that  the  great  advantage  of  the  augmentation 
scheme  is  seen  and  felt.  But  for  this  fund,  and  the 
fostering  care  of  the  augmentation  committee,  many 
of  our  self-sustaining  and  healthy,  good  working 
charges,  that  are  giving  liberally  to  every  good 
cause,  would  be  nothing  more  than  weak  stations, 
struggling  for  an  existence  and  poorly  supplied  with 
the  ordinances  of  religion.     There  are  few,  if  any, 

126 


On  Prince  Edward  Island 


of  the  schemes  of  the  church  doing  more  to  lengthen 
the  cords  and  strengthen  the  stakes  of  our  church, 
both  at  home  and  abroad,  than  that  of  which  the 
augmentation  committee  has  charge ;  and  few,  if 
any,  are  more  deserving  of  the  sympathy  and  sup- 
port of  our  people.  Rev.  Mr.  McLean's  resignation 
of  this  charge  was  accepted  on  14th  May,  1893. 
Rev.  J.  F.  McCurdy  succeeded  Mr.  McLean  as  pas- 
tor of  this  charge,  and  was  ordained  and  inducted 
on  22nd  May  in  the  year  1894.  Mr.  McCurdy  was 
a  Nova  Scotian,  a  graduate  of  Dalhousie  and  Pine 
Hill,  Halifax.  Perhaps  the  McCurdy  family  has 
given  more  ministers  and  elders  to  the  church  than 
any  other  family  in  Canada.  They  are  all  good 
Presbyterians,  and  the  pastor  of  Bonshaw  and 
Tryon  is  no  exception.  Mr.  McCurdy's  pastorate  in 
this  congregation  extended  over  only  about  four 
years,  but  the  good  seed  sown  took  root  and  brought 
forth  much  good  fruit. 

Mr.  McCurdy  was  succeeded  in  this  congregation 
by  Rev.  G.  C.  Robertson,  who  was  inducted  in  the 
year  1899,  and  at  the  date  of  writing  Rev.  M. 
Hooper  Mcintosh  of  Summerside  is  the  esteemed 
pastor  of  Tryon  and  Bonshaw,  having  been  inducted 
in  August  of  1903. 


127 


History  of  Presbyterianism 


CHAPTER  XVIII. 

ST.  jambs'  church,  charlottetown. 

In  the  year  1825,  the  Presbyterians  in  Charlotte- 
town  and  its  suburbs,  having  no  place  of  worship 
in  connection  with  their  own  denomination,  held  a 
meeting  for  the  purpose  of  considering  the  question 
of  erecting  a  Presbyterian  church  in  that  city.  As  a 
result  of  this  meeting  a  subscription  paper  was 
opened,  and  from  the  enthusiasm  of  the  meeting  and 
the  liberal  sums  subscribed  by  those  present,  and 
subsequently  by  others  who  were  present  at  that 
meeting,  the  people  felt  themselves  warranted  in 
proceeding  forthwith  to  erect  a  suitable  place  of 
worship.  Accordingly,  in  the  following  year,  1826, 
the  old  St.  James'  church  (which  still  stands,  and  is 
used  as  a  lecture  room  and  Sabbath  school)  was 
commenced,  though  not  completed  until  the  year 
1 83 1.  It  was  a  large,  comfortable  and  commodious 
building,  and  seventy-five  years  ago  was  con- 
sidered an  elegant  structure.  The  writer  remem- 
bers of  preaching  in  that  old  church,  when  a  theo- 
logical student,  fifty-one  years  ago,  and  though 
somewhat  nervous,  as  a  country  lad  might  well  be 
when  standing  before  his  theological  professor  and 
the  elite  of  Charlottetown,  yet  he  cannot  forget  the 
impression  made  upon  his  mind  by  the  size,  magnifi- 
cence and  gradeur  of  the  old  St.  James. 

This  congregation  originally  embraced  not  only 

128 


On  Prince  Edward  Island 


the  Presbyterians  in  ,the  town  and  royalty,  but  also 
many  of  the  families  at  West  Clyde  and  North 
Rivers,  and  on  the  St.  Peters  and  Brackley  Point 
Roads.  The  most  of  the  families  at  the  former 
place  connected  themselves  with  Rev.  Wm.  Ross,  of 
the  then  Free  Church,  who  was  settled  there  in  i860, 
while  the  two  latter  stations  were  formed  into  a 
congregation  and  placed  under  the  charge  of  Rev. 
George  M.  Grant,  M.  A.,  who  afterwards  became 
the  minister  of  St.  Matthew's  church,  Halifax,  and 
then  the  world  renowned  Dr.  Grant,  principal  of 
Queen's  College,  Kingston. 

For  a  few  years  after  the  erection  of  St.  James' 
church  the  congregation  was  without  a  settled  pas- 
tor, but  during  that  time  they  were  frequently  min- 
istered unto  by  the  late  Rev.  John  McLennon,  M. 
A.,  of  Belfast,  and  by  ministers  from  the  Kirk  Pres- 
bytery of  Pictou  and  others.  Their  first  settled 
pastor  was  Rev.  James  Mcintosh,  who  had  been 
sent  out  by  the  Glasgow  Colonial  Committee  of  the 
Church  of  Scotland  in  response  to  an  urgent  request 
by  the  congregation.  He  took  charge  of  the  parish 
in  the  year  183 1  and  continued  to  minister  to  them 
with  ability  and  acceptance  until  the  year  1836.  In 
the  year  1840  Mr.  Mcintosh  was  succeeded  by  Rev. 
Angus  Mclntyre,  who  had  also  been  commissioned 
by  the  Church  of  Scotland  to  take  charge  of  this 
parish.  Mr.  Mclntyre  was  a  man  of  superior  abil- 
ity, an  eloquent  preacher  and  a  faithful  worker, 
often  visiting  and  preaching  in  destitute  stations  and 
congregations  throughout  the  country.  His  pas- 
1  129 


Hisiory  of  Presbyteriantsm 


torate  terminated  about  the  year  1848,  when  Mr. 
Samuel  Brown,  a  young  man  from  the  North  of 
Ireland,  supplied  the  congregation  for  about  six 
months.  His  services  are  still  highly  spoken  of  by 
those  who  heard  him,  and  were  much  appreciated  by 
the  whole  congregation.  The  colonial  committee,  in 
their  fostering  care,  next  sent  out  Rev.  John 
McBean,  M.  A.,  to  take  charge  of  this  congrega- 
tion; but  after  a  pastorate  of  only  six  months  he 
was,  on  account  of  failing  health,  obliged  to  resign 
his  charge  of  this  parish,  and  was  succeeded  in  the 
year  1851,  by  Rev.  Robert  McNair.  Mr.  McNair 
was  a  young  man  of  most  amiable  disposition,  and 
at  the  same  time  of  fair  ability,  and  of  great  popu- 
larity both  as  a  preacher  and  as  a  pastor.  But  hav- 
ing embraced  heterodox  views  regarding  the  Sab- 
bath, his  resignation  was  accepted  in  1852.  Mr. 
McNair  was  followed  by  Rev.  William  Snodgrass, 
M.  A.,  who  after  supplying  the  congregation  for 
three  years  as  a  missionary,  was,  on  4th  November, 
1855,  ordained  and  inducted  into  the  pastoral  charge 
of  St.  James'  church.  His  call  was  signed  by  one 
hundred  and  eighty-six  members  and  adherents,  and 
the  members  of  Presbytery  present  at  the  ordination 
services  were  Rev.  Alexander  Macgillvray,  D.  D., 
of  Pictou,  Rev.  Alexander  McKay,  M.  A.,  of  Bel- 
fast and  Mr.  John  Kennedy,  ruling  elder  of  Brack- 
ley  Point  Road.  Without  any  disparagement  to  his 
predecessors,  we  may  be  permitted  to  say  that  Mr. 
Snodgrass  was,  intellectually,  amongst  them  as 
Saul  was  physically  among  his  brethren.    And  the 

130 


On  Prince  Edward  Island 


congregation  under  his  ministry  enjoyed  a  measure 
of  prosperity  hitherto  unknown  in  its  history,  and 
developed  into  one  of  the  most  active,  energetic  and 
flourishing  congregations  of  the  church  in  that  day. 
Mr.  Snodgtass  was  highly  esteemed  not  only  by  his 
own  congregation,  but  by  all  who  enjoyed  the  pleas- 
ure of  his  acquaintance;  and  his  removal  from  the 
island  was  deeply  and  universally  regretted  as  a 
great  loss  to  the  church  and  to  society  at  large. 
Having,  however,  determined  to  accept  a  call  from 
St.  Paul's  church,  Montreal,  Presbytery  accepted 
his  resignation  on  30th  June,  1856. 

In  July,  1856,  Messrs.  Thomas  Duncan  and 
Andrew  Loughead  arrived  in  Charlottetown,  hav- 
ing been  commissioned  by  the  Colonial  Committee 
of  the  Church  of  Scotland  to  labor  within  the 
bounds  of  the  Kirk  Presbytery  of  Prince  Edward 
Island.  Mr.  Loughead  was  appointed  to  labor  as 
a  missionary  in  Georgetown,  and  Mr.  Thomas  Dun- 
can was  soon  after  his  arrival,  23rd  October,  1856, 
ordained  to  the  office  of  the  holy  ministry  and 
inducted  into  the  pastoral  charge  of  St.  James' 
church,  Charlottetown.  The  ministers  who  were 
present  and  took  part  in  the  ordination  services  were 
Rev.  Dr.  Pollock,  Rev.  Dr.  McRae,  and  Rev.  Alex- 
ander McKay.  Mr.  Duncan  at  the  time  of  his 
induction  was  quite  a  young  man,  having  just  com- 
pleted his  theological  curriculum  in  one  of  the 
Scottish  universities.  With  all  the  ardor  of  youth, 
therefore,  and  sanguine  of  success,  he  entered  upon 
the  work  of  the  ministry.     As  a  preacher  he  was 

131 


History  of  Presbyterianism 


earnest  and  zealous ;  as  a  pastor  he  was  most  faith- 
ful, painstaking  and  sympathetic ;  and  possessing  a 
kindly  heart,  a  genial  disposition  and  a  gentlemanly 
manner,  he  was  greatly  beloved  by  all  classes  of 
society,  both  in  the  city  and  throughout  the  country. 
His  labors  were  not  confined  to  his  own  congrega- 
tion ;  he  also  took  a  deep  interest  in  the  working  of 
the  Evangelical  Alliance,  Young  Men's  Christian 
Association,  and  every  institution  which  had  for  its 
aim  the  good  of  his  fellow  men  and  the  glory  of 
God.  He  always  took  his  full  share  in  the  work  of 
Presbytery,  and  was  greatly  beloved  by  his  breth- 
ren in  the  ministry. 

Mr.  Duncan  was  a  warm  advocate  of  union 
before  its  happy  consummation  in  1875.  In  the 
month  of  May,  1870,  he  submitted  to  Presbytery  an 
overture  on  union,  and  in  an  able  and  eloquent 
address  supported  the  overture  before  the  Kirk 
Synod.  And  about  this  time  the  Presbyterians 
representing  the  two  Maritime  Synods  held  several 
conferences  on  the  subject  of  union  and  co-opera- 
tion, in  all  of  which  Mr.  Duncan  took  an  active  part, 
and  few  rejoiced  more  sincerely  than  did  he  when 
the  union  for  which  he  had  so  long  labored  and 
prayed  was  finally  consummated.  Mr.  Duncan's 
ministry  in  Charlottetown,  which  extended  over  a 
period  of  twenty  years,  was  characterized  by  a 
large  measure  of  peace,  harmony  and  prosperity,  in 
evidence  of  which  we  need  only  state  the  fact  that 
on  one  occasion  he  received  over  one  hundred  com- 
municants into  his  church  at  once,  upon  profession 

132 


On  Prince  Edward  Island 


of  faith.  On  ist  November,  1876,  Rev.  Mr.  Duncan 
accepted  a  call  to  St.  Andrew's  church,  Halifax, 
and  was  accordingly  loosed  from  his  charge  of  St. 
James'  church,  Charlottetown. 

Three  months  after  Mr.  Duncan's  removal  to 
Halifax,  Rev.  Kenneth  McLennon,  M.  A.,  of  Onta- 
rio, accepted  a  call  from  St.  James'  church  and  was 
inducted  as  their  pastor  on  31st  January,  1877. 
Shortly  after  Mr.  McLennon's  induction,  and 
mainly  through  his  influence,  the  congregation  com- 
menced the  erection  of  their  present  handsome 
church  edifice.  It  is  built  of  Nova  Scotia  fre©  stone, 
faced  with  the  red  island  stone,  and  with  Its  tall, 
graceful  spire  presents  a  very  fine  appearance  and 
reflects  great  credit  upon  the  minister,  who  had  not 
a  little  to  do  with  the  design  of  the  edifice,  as  well 
as  upon  the  architect,  the  builders  and  the  congrega- 
tion. It  is,  without  doubt,  the  finest  Protestant 
place  of  worship  in  the  province,  both  as  regards 
architectural  design  and  workmanship.  The  church 
was  completed  in  less  than  two  years  after  the  work 
was  undertaken.  It  stands  upon  the  same  site  as 
the  old  church  did,  the  latter  having  been  removed 
to  an  adjoining  site.  The  grounds  around  the 
church  and  manse  are  planted  with  ornamental  trees, 
the  lawn  and  the  walks  are  neatly  kept,  and  the 
whole  appearance  of  the  church  property  is  highly 
pleasing.  Amongst  his  many  other  good  qualities, 
Mr.  McLennon  possessed  a  highly  cultivated  taste, 
and  he  did  much  towards  beautifying  that  beautiful 
homelike  spot. 

133 


History  of  Presbyterianism 


No  minister  preaches  model  sermons  every  Sab- 
bath, but  we  have  heard  some  of  the  most  highly 
finished,  eloquent  and  powerful  discourses  preached 
by  Mr.  McLennon  to  which  it  has  ever  been  our 
privilege  to  listen.  He  always,  without  a  moment's 
hesitation,  had  the  right  word  for  the  right  place. 
His  noble  disposition  and  his  gentlemanly  manner 
endeared  him  to  all  who  are  capable  of  appreciating 
these  qualities.  Having  labored  in  this  congrega- 
tion for  about  eight  years,  he  tendered  his  resigna- 
tion, which  was  accepted  on  30th  June,  1884. 

Having  heard  a  number  of  candidates,  St.  James' 
church,  after  a  vacancy  of  one  year,  called  Rev. 
James  S.  Carruthers  of  Pictou,  who,  having 
accepted  the  call,  was  inducted  on  9th  May,  1885. 
Mr.  Carruthers'  first  charge  was  Coldstream,  near 
Truro,  N.  S.  He  was  next  called  and  inducted  into 
the  pastoral  charge  of  Knox  church,  Pictou.  In 
both  of  these  charges  Mr.  Carruthers  did  good 
work.  The  task  which  lay  before  Mr.  Carruthers 
in  Charlottetown  was  a  difficult  one  and  required 
prudence,  tact,  experience,  ability  and  no  small 
amount  of  determination ;  fortunately  both  for  him- 
self and  for  the  congregation,  their  new  pastor  pos- 
sessed all  these  qualities  in  a  marked  degree.  The 
building  of  their  fine  new  church  had  left  them 
burdened  with  a  heavy  debt,  and  what  was  even 
worse,  division  and  disorganization  which  were 
most  discouraging.  But  nothing  daunted,  Mr.  Car- 
ruthers entered  upon  his  difficult  task,  determined, 
by  the  blessing  of  God,  to  succeed,  and  succeed  he 

134 


On  Prince  Edward  Island 


did  beyond  the  most  sanguine  expectation  of  his 
friends.  Every  breach  in  the  ranks  was  speedily 
and  effectually  healed,  the  utmost  harmony  pre- 
vailed— the  debt  is  almost  a  thing  of  the  past ;  and 
in  the  meantime  many  repairs  and  improvements 
were  made  both  to  the  church  and  to  the  manse. 
Their  contributions  to  the  schemes  of  the  church 
were  almost  doubled,  amounting  to  nearly  $1,000. 
Few  congregations  in  the  Synod  of  the  Maritime 
Provinces  can  present  a  better  financial  showing 
than  St.  James'  church.  The  office-bearers  them- 
selves set  the  example  of  liberal  giving;  some  of 
them,  to  our  own  personal  knowledge,  contributing 
to  the  Lord's  cause  one-tenth  of  their  annual  income, 
and  even  more.  In  this  case  it  would  seem  that 
example  is  better  than  precept,  but  when  the  two 
accompany  each  other,  success  is  sure  to  follow. 

As  a  preacher,  Mr.  Carruthers  holds  a  high  rank ; 
as  an  elocutionist,  he  has  but  few  equals  amongst 
his  brethren,  and  as  a  pastor  he  is  diligent  and  faith- 
ful. After  a  pastorate  of  seven  years  Mr.  Carruth- 
ers accepted  a  call  from  St.  James'  church,  New 
Glasgow,  and  on  2nd  May,  1892,  was  loosed  from 
his  charge  in  Charlottetown  and  transferred  to  the 
Presbytery  of  Pictou  to  be  inducted  into  his  new 
charge. 

The  congregation  of  St.  James',  during  their 
vacancy,  extended  to  Rev.  J.  Milne  Robinson,  D.  D., 
of  Moncton,  a  very  cordial  and  unanimous  call. 
This  call,  however,  was  declined.  Their  minds  were 
next  directed  to  Rev.  T.  F.  Fullerton,  M.  A.,  who, 

135 


History  of  Presbyterianism 


having  accepted  their  call,  was  inducted  pastor  of 
St.  James'  on  19th  January,  1893.  Mr.  Fullerton's 
discourses  are  chaste,  logical  and  instructive.  Dur- 
ing the  progress  of  the  war  in  South  Africa,  Mr. 
Fullerton  obtained  leave  of  absence  from  his  con- 
gregation for  six  months  and  accepted  a  chaplaincy 
in  the  army.  At  the  expiration  of  this  period  his 
congregation  gave  him  an  extension  of  time  and  he 
remained  on  the  battlefield  ministering  to  the  com- 
fort and  spiritual  welfare  of  the  wounded  and  dying, 
cheerfully  sharing  the  exposure  and  hardships  inci- 
dent to  military  life.  Having  served  his  country 
and  his  suffering  fellow  men  faithfully,  in  this  way, 
for  about  one  year,  he  returned  to  his  attached  and 
anxiously  waiting  flock,  who  gave  him  a  most  cor- 
dial welcome,  and  to  whom,  at  the  date  of  writing, 
he  still  continues  to  minister  with  great  acceptance. 


136 


On  Prince  Edivard  Island 


CHAPTER  XIX. 

FREE   CHURCH,    CHAREOTTETOWN. 

The  first  meeting  of  the  Free  Church  Presbytery 
of  Prince  Edward  Island  was,  by  deed  of  Synod, 
constituted  in  Charlottetown  on  20th  July,  1854, 
and  was  composed  of  the  following  clerical  mem- 
bers, viz. :  Rev.  Alexander  Sutherland,  moder- 
ator; Rev.  Alexander  Munro,  clerk,  and  Rev.  Neil 
Bethune.  About  the  same  time  the  Presbytery 
organized  a  preaching  station  in  Charlottetown, 
which  was  supplied  with  preaching  by  Mr.  Kenneth 
McKenzie,  student,  afterwards  the  settled  pastor  of 
Baddeck,  Cape  Breton;  Mr.  John  McDonald,  stu- 
dent, a  young  man  of  great  promise,  who  was 
removed  by  death  ere  he  had  finished  his  theological 
curriculum ;  by  the  late  Rev.  Murdoch  Sutherland 
of  Pictou,  N.  S. ;  by  Rev.  Alexander  Ross,  and  by 
others.  On  14th  September,  1854,  Hon.  Kenneth 
Henderson,  M.  D.,  and  Mr.  George  Henderson  were 
ordained  as  elders  of  the  Free  Church  preaching 
station,  Charlottetown.  In  the  spring  of  1878  the 
former,  and  a  few  years  later  the  latter,  entered  into 
their  rest.  They  were  both  good  men  and  good 
elders,  who  took  heed  to  themselves  and  to  the  flock 
of  whom  God  had  made  them  overseers.  This  sta- 
tion, under  the  ministering  care  of  Presbytery,  was 
fast  assuming  the  proportions  of  a  self-sustaining 
congregation,  but  was  still  (one  year  after  its  organ- 

137 


History  of  Presbyterianism 


ization  as  a  station)  unable  to  support  a  minister. 
Accordingly,  on  9th  May,  1855,  West  River  was  dis- 
joined from  Strathalbyn,  united  with  Charlottetown 
and  organized  into  a  congregation  known  as  the 
Free  Church  congregation  of  Charlottetown.  The 
Lord's  supper  was  first  dispensed  in  this  congrega- 
tion, while  it  was  only  a  preaching  station,  by  the 
late  Rev.  Murdoch  Sutherland  of  Pictou  on  17th 
September,  1854.  He  also  preached  for  a  few  Sab- 
baths in  the  newly  organized  congregation  in  the 
following  summer,  1855,  and  so  well  pleased  was 
the  congregation  with  his  services  that  they 
extended  to  him  a  most  cordial  and  unanimous  call 
to  become  their  pastor,  but  both  his  congregation 
(Knox  church,  Pictou)  and  the  Presbytery  of 
which  he  was  a  member,  being  strongly  opposed  to 
his  removal  to  Prince  Edward  Island,  Mr.. Suther- 
land declined  the  call  to  Charlottetown. 

This  congregation  having  now  grown  to  such  an 
extent  that  outside  help  was  no  longer  necessary, 
the  West  River  section  was,  in  August,  1856,  dis- 
joined from  Charlottetown  and  soon  after  united 
with  Brookfield,  a  section  of  the  Scotch  settlement, 
and  organized  into  a  new  congregation  with  Rev. 
William  Ross  as  their  minister.  In  the  meantime 
the  Free  Church  congregation  in  Charlottetown 
received  supply  of  preaching  from  Messrs.  Neil 
McKay,  Donald  McNeill,  Rev.  George  Sutherland 
and  others.  In  the  spring  of  1856  this  spirited  little 
congregation  made  another,  and  this  time  a  success- 
ful, effort  to  secure  a  settled  pastor.     They  called 

138 


On  Prince  Edward  Island 


Rev.  George  Sutherland  of  Musquodoboit  Harbor, 
N.  S. ;  he  accepted  their  call  and  was  inducted  as 
their  pastor  on  27th  August,  1856.  Mr.  Sutherland, 
with  characteristic  zeal  and  ability,  entered  upon  his 
congregational  work.  He  was  a  very  ready  and  elo- 
quent speaker  both  in  the  pulpit  and  on  the  plat- 
form ;  and  being  a  man  of  public  spirit  who  took  a 
lively  interest  in  everything  that  pertained  to  the 
public  welfare,  civil,  social  and  religious,  he  became 
an  active  worker  in  every  good  cause,  so  that  his 
influence  for  good  extended  far  beyond  his  own 
congregation.  This  was  especially  the  case  in  refer- 
ence to  the  temperance  cause,  and  in  the  conflict 
which  took  place  at  that  time  between  the  Roman 
Catholics  and  the  Protestants  on  the  free  non-sec- 
tarian school  system.  While  much  credit  is  no  doubt 
due  to  the  leading  politicians  of  that  day  for  our 
present  admirable  school  system,  the  names  of  Rev. 
George  Sutherland,  Dr.  Isaac  Murray,  James  Allan, 
R.  S.  Patterson,  M.  A.,  Alexander  Sutherland,  Rev. 
Dr.  Keir  and  Rev.  Dr.  Fitzgerald  can  never  be  for- 
gotten in  connection  with  our  educational  system. 
During  nearly  the  whole  period  of  his  ministry  in 
Charlottetown,  Mr.  Sutherland  was  the  efficient 
clerk  of  the  Free  Presbytery,  before  the  union,  and 
of  the  United  Presbytery  after  the  union,  which 
took  place  in  the  year  i860. 

But  while  discharging  many  public  duties  for  the 
general  good,  Mr.  Sutherland  did  not  overlook  his 
peculiar  work  as  minister  of  a  congregation.  With 
regularity  and  fidelity,  he  visited  his  people  from 

139 


History  of  Presbyterianism 


house  to  house,  in  health  and  in  sickness,  and  was 
careful  and  conscientious  in  his  pulpit  preparations, 
as  was  clearly  indicated  both  by  the  style  and  by  the 
matter  of  his  sermons.  While  in  Charlottetown  he 
published  a  geography  of  Prince  Edward  Island 
which  contained  a  great  many  historical  facts  of 
interest  which  had  hitherto  been  unwritten.  Mr. 
Sutherland  also  took  an  active  part  in  the  Union 
movement  between  the  Free  Church  and  Presby- 
terian Church  of  Nova  Scotia,  the  basis  of  which 
was  unanimously  adopted  by  the  Free  Presbytery 
on  26th  October,  1859.  When  this  union  was 
accomplished  an  attempt  was  made  to.  unite  the 
Free  Church  congregation  in  Charlottetown  and  the 
Queen's  Square  congregation  into  one  charge,  but 
they  did  not  love  each  other  well  enough  at  that 
time  to  acquiesce  in  that  proposal.  Having  grown 
up  side  by  side,  and  both  congregations  being  weak, 
and  struggling  for  an  existence,  there  naturally 
sprang  up  a  good  deal  of  jealousy  between  them, 
which  for  the  time  prevented  the  amalgamation.  At 
this  time  Queen's  Square  had  not  yet  secured  their 
first  settled  pastor,  and  probably,  if  a  minister  of 
Mr.  Sutherland's  ability  had  appeared  before  them 
as  a  disinterested  party,  they  would  eagerly  have 
grasped  at  the  prize.  But  from  feelings  which  those 
acquainted  with  the  early  history  of  those  two  con- 
gregations can  easily  understand,  the  negotiations 
for  union  for  the  time  being  failed.  Soon  Queen's 
Square  congregation  obtained  a  minister,  and  the 
two  congregations  worked  along  side  by  side.  The 
140 


On  Prince  Edward  Island 


two  ministers  were  on  friendly  terms,  and  the  con- 
gregations began  to  regard  each  other  in  a  more 
friendly  light,  giving  evidence  that  ultimately  bet- 
ter counsels  would  prevail.  On  21st  November, 
1866,  Rev.  Mr.  Sutherland's  resignation  of  the  pas- 
toral charge  of  his  congregation  was  accepted.  Soon 
after  Queen's  Square  congregation  became  vacant 
also,  and  in  the  year  1870  these  two  congregations 
were  united,  the  united  charge  taking  the  name  of 
"Zion  Church."  In  the  same  year  negotiations  were 
opened  up  between  Zion  church  and  St.  James' 
church  with  the  view  of  uniting  all  the  Presbyte- 
rians of  Charlottetown  into  one  congregation,  but 
in  the  wise  providence  of  the  Great  Head  of  the 
church  these  negotiations  ended  in  failure.  For  if 
the  existence  of  three  congregations  in  the  city  of 
Charlottetown  was  an  error  in  one  direction,  the 
union  of  all  these  into  one  would  have  been  an 
equally  great  error  in  the  opposite  direction,  as  the 
lapse  of  years  has  amply  demonstrated. 

The  united  congregation  worshipped  in  Queen's 
Square  church,  it  being  the  larger  and  more  com- 
fortable building  and  in  the  more  central  part  of  the 
city.  The  Free  Church  being  now  unoccupied,  was 
rented  by  the  Upper  Prince  Street  Methodist  church 
until  their  own  building  should  be  completed. 


141 


History  of  Presbyterianism 


CHAPTER  XX. 

ZION    CHURCH,    CHARLOTTETOWN. 

Zion  church  is  composed  of  the  Free  Church  and 
Queen's  Square  congregations  of  Charlottetown. 
Having  in  the  last  chapter  given  an  outline  of  the 
history  of  the  Free  Church  congregation  in  Char- 
lottetown, we  shall  now  give  a  brief  account  of  the 
organization  and  work  of  Queen's  Square  congrega- 
tion up  to  the  time  of  its  union  with  the  Free 
Church,  and  then  of  the  united  congregation  known 
as  "Zion  Church." 

The  formation  of  a  congregation  in  Charlotte- 
town  in  connection  with  the  Presbyterian  Church  of 
Nova  Scotia  was  frequently  discussed  in  the  Presby- 
tery of  Prince  Edward  Island,  many  years  before 
that  movement  took  actual  shape.  A  preaching  sta- 
tion was  organized  in  Charlottetown  by  authority 
of  Presbytery  as  early  as  the  year  1849  by  the  late 
R.  S.  Patterson,  M.  A.,  and  supplied  with  occasional 
service,  but  owing  partly  to  a  lack  of  preachers  and 
partly  to  a  lack  of  interest  in  the  movement,  the 
undertaking  was  for  a  time  abandoned.  The  idea 
of  starting  a  congregation  in  the  city,  though  fre- 
quently spoken  of  in  Presbytery,  never  was  really 
taken  up  in  earnest  until  the  year  1856,  when  the 
matter  of  organizing  a  congregation  and  erecting  a 
church  was  intrusted  to  a  committee  of  the  Presby- 
teries of  Pictou  and  Prince  Edward  Island.  In  that 
142 


On  Prince  Edward  Island 


year  the  old  Temperance  Hall  was  rented  as  a  place 
of  worship,  and  the  few  families  and  individuals  in 
the  city  who  were  in  sympathy  with  the  movement 
were  organized  into  a  preaching  station.  This 
station  was  supplied  with  preaching  by  Mr.  John 
Currie,  now  Rev.  Dr.  Currie,  one  of  the  professors 
of  Pine  Hill  College,  Halifax;  Mr.  Thomas  Sedge- 
wick,  now  Rev.  Dr.  Sedgewick  of  Tatamagouche, 
N.  S. ;  Rev.  Geo.  Patterson,  D.  D. ;  Rev.  James 
Bayne,  D.  D. ;  Rev.  Dr.  Keir,  Rev.  Dr.  Murray,  and 
by  others.  In  the  same  year  1856  the  site  on  which 
Zion  church  now  stands  was  purchased  at  a  cost  of 
$2,275,  and  the  committee,  consisting  of  Dr.  Bayne, 
Dr.  Roy  and  Dr.  Patterson  of  the  Pictou  Presby- 
tery and  Dr.  Keir,  Dr.  Murray  and  Rev.  James 
Allan  of  the  Prince  Edward  Island  Presbytery, 
pushed  on  the  work  of  church  building  with  energy. 
On  the  completion  of  the  church  edifice  it  was  occu- 
pied as  the  future  place  of  worship,  and  the  old 
Temperance  Hall,  in  which  both  the  Free  Church 
and  Queen's  Square  church  had  been  rocked  in  their 
infancy,  was  deserted.  After  taking  possession  of 
this  new  building  they  were  at  their  own  request 
organized  into  a  congregation  by  the  Presbytery  on 
25th  July,  i860,  and  were  furnished  with  a  regular 
supply  of  preaching  by  probationers  and  by  mem- 
bers of  Presbytery.  In  the  year  1861  Rev.  J.  D. 
Macgillvray  preached  to  this  little  flock  in  their  new 
church  with  great  acceptance.  Partly  from  the 
charm  of  having  a  new  church,  free  of  debt,  partly 
from  the  united  and  earnest  efforts  of  the  people, 

143 


History  of  Presbyterianism 


but  principally  from  the  able  and  faithful  services 
of  Mr.  Macgillvray,  under  the  blessing  of  God,  their 
number  was  increased  and  they  were  greatly  cheered 
and  encouraged.  Though  few  in  numbers,  this 
spirited  and  energetic  little  congregation,  with  the 
concurrence  and  by  the  authority  of  Presbytery, 
extended  a  call  to  Mr.  Alexander  Falconer,  who  had 
recently  been  licensed  by  the  Presbytery  of  Pictou. 
The  call  was  signed  by  twenty-nine  members  and 
by  forty-seven  adherents,  who  guaranteed  a  stipend 
of  £150  or  $600  per  annum.  This  movement  met 
with  considerable  opposition  in  the  Presbytery,  but 
the  call  was  finally  sustained  as  a  gospel  call,  was 
presented  to  and  accepted  by  Mr.  Falconer.  His  or- 
dination and  induction  took  place  in  Queen's  Square 
church  on  14th  August,  1862.  The  members  of 
Presbytery  present  at  the  ordination  were  Revs. 
Alexander  Munro,  James  Allan,  Henry  Crawford, 
George  Sutherland  and  William  Mutch,  Esq.,  ruling 
elder  of  Queen's  Square  congregation.  Of  the 
church  members  who  signed  Mr.  Falconer's  call 
there  are  only  four  now  living,  viz. :  Elder  William 
Mutch,  Mrs.  William  Galloway,  Mr.  George  Lock- 
erby,  now  of  Seattle,  U.  S.,  and  Miss  Jane  Douglas, 
who,  with  the  exception  of  George  Lockerby,  are 
still  members  of  the  same  church,  though  known 
by  another  name  since  the  union  with  the  Free 
Church  congregation  in  Charlottetown.  About  this 
time,  Clyde  River,  a  station  about  eight  miles  from 
Charlottetown,  asked  to  be  united  with  Queen's 
Square  congregation,  and  to  receive  a  part  of  Mr. 
144 


On  Prince  Edward  Island 


Falconer's  services.  The  Presbytery  accordingly 
did,  on  14th  October,  1862,  grant  their  request,  and 
Mr.  Falconer,  while  he  remained  in  Charlottetown, 
preached  at  Clyde  River  every  alternate  Sabbath 
afternoon. 

As  a  pastor,  Mr.  Falconer  was  diligent  and  pains- 
taking, and  as  a  preacher  he  held  a  high  rank 
among  his  brethren.  His  sermons  were  thoroughly 
evangelical,  full  of  thought  and  always  carefully 
prepared.  After  the  resignation  of  Mr.  Sutherland, 
Mr.  Falconer  was  chosen  clerk  of  Presbytery,  and 
being  an  excellent  penman,  the  Presbytery  Records, 
as  kept  by  him,  are  specimens  of  neatness  worthy  of 
imitation.  He  always  cheerfully  took  his  full  share 
of  Presbytery  work,  which  with  his  genial  disposi- 
tion and  gentlemanly  manners  caused  him  to  be 
extensively  known  and  highly  esteemed  throughout 
the  island  generally.  Mr.  Falconer  having  received 
and  accepted  a  call  from  the  congregation  of  Dart- 
mouth, Xova  Scotia,  was  transferred  to  the  Presby- 
tery of  Halifax  to  be  inducted  into  his  new  charge, 
on  28th  September,  1869. 

Both  the  Free  and  Queen's  Square  churches  being 
now  vacant  and  each  of  the  congregations  being 
comparatively  weak,  they,  were,  with  their  own  con- 
sent, by  act  of  Presbytery,  united  into  one  congrega- 
tion, to  be  henceforth  known  by  the  name  of  "Zion 
Church."  At  the  same  time  Clyde  River  was  dis- 
joined from  Charlottetown  and  united  with  West 
River  and  Brookfield,  and  placed  under  charge  of 
Rev.  S.  C.  Gunn,  now  Rev.  Dr.  Gunn  of  Boston. 

J  145 


History  of  Presbyterianism 


During  the  winter  of  1870-71,  Zion  church  was  sup- 
plied with  preaching  by  Rev.  Alexander  Sterling 
and  by  Rev.  Thomas  Cumming.  In  the  spring  of 
1 87 1  this  congregation  called  Rev.  Mr.  Cumming, 
but  this  call  was  declined.  They  next  called  Rev.  J. 
M.  MacLeod  of  Knox  church,  New  Glasgow,  N. 
S.  This  call  having  been  accepted,  Mr.  MacLeod 
was  inducted  into  the  pastoral  charge  of  Zion 
church,  Charlottetown,  on  19th  July,  1871.  The 
ministers  present  at  the  induction  were  Revs.  R.  S. 
Patterson,  M.  A.,  Alexander  Campbell,  James  Allan, 
Henry  Crawford,  William  R.  Frame,  Alexander 
Cameron,  Robert  Laird,  Robert  Cumming,  Alexan- 
der Munro  and  S.  C.  Gunn.  The  Rev.  Robert  Cum- 
ming preached,  Rev.  James  Allan  offered  the  induc- 
tion prayer,  Rev.  R.  S.  Patterson,  M.  A.,  addressed 
the  minister,  and  Rev.  Wm.  R.  Frame  addressed  the 
congregation  on  their  respective  duties  and  respon- 
sibilities. At  this  meeting  Rev.  J.  M.  MacLeod  was 
chosen  clerk  of  Presbytery,  a  position  which  he  held 
up  to  the  time  of  his  resignation,  a  period  of  eight- 
een years. 

In  the  year  1874  Zion  church  experienced  a 
remarkable  revival  of  religion.  Without  the  em- 
ployment of  any  extraordinary  or  unusual  agencies, 
outside  of  the  ordinary  means  of  grace,  such  as  the 
preaching  of  the  gospel  and  the  well  directed  efforts 
of  the  minister,  the  elders  and  members  of  the 
church,  a  spirit  of  earnest  enquiry  sprang  up 
throughout  the  congregation ;  the  services  were 
crowded  with  anxious  hearers  and  enquirers.  In 
146 


On  Prince  Edward  Island 


many  instances  the  people,  young  and  old,  would 
not  leave  the  meetings  until  after  midnight,  so  anx- 
ious were  they  to  find  peace.  Almost  no  subject  was 
spoken  of  except  spiritual  things ;  when  young  peo- 
ple met  the  inquiry  was,  "Is  it  well  with  you?" 
"Have  you  found  peace?"  "Are  you  resting  on  the 
Solid  Rock?"  It  was  no  uncommon  thing  to  find 
workshops,  dry  goods  stores  and  other  places  of 
business  turned  into  prayer  meetings.  There  was 
nothing  like  excitement  at  the  meetings,  but  there 
was  intense  earnestness  in  all  the  addresses,  enquir- 
ies and  prayers,  and  by  the  blessing  of  God  the 
result  was  an  addition  of  one  hundred  and  nineteen 
communicants  to  the  roll  of  the  church. 

The  church  proving  too  small  to  accommodate 
those  who  wished  to  obtain  sittings,  it  was  resolved 
to  enlarge  the  building,  so  as  to  give  an  additional 
seating  capacity  of  about  three  hundred.  The  church 
would  then  seat  nearly  one  thousand.  This  reso- 
lution was  promptly  carried  out,  at  a  cost  of  over 
five  thousand  dollars. 

After  a  great  deal  of  earnest  discussion  and  nine 
years  of  patient  waiting,  until  the  conscientious 
scruples  of  the  weaker  brethren  died  out,  a  good 
pipe  organ  was  at  last  introduced.  This  added  ma- 
terially to  the  efficiency  of  the  musical  and  praise 
department  of  the  worship. 

In  the  year  after  the  enlargement  of  the  church 
edifice,  1886,  the  congregation  was  visited  by 
another  time  of  refreshing,  when  a  large  number 
were  added  to  the  church.     In  compliance  with  a 

147 


History  of  Presbyterianism 


request  from  the  session  of  Zion  church,  Messrs. 
Merkle  and  Gerriod,  evangelists,  visited  Charlotte- 
town  and  held  daily  meetings  in  their  tent,  which 
would  seat  about  two  thousand  people,  and  was 
always  crowded  to  its  utmost  capacity.  By  the 
blessing  of  God  a  grand  work  was  wrought  in  the 
city.  All  the  churches  were  revived  and  had  acces- 
sions to  their  numbers.  In  Zion  church  one  hun- 
dred and  twenty-six  were  added  to  the  communion 
roll.  The  total  number  of  communicants  received 
into  the  church  during  the  writer's  pastorate  of 
eighteen  years  was  five  hundred  and  ninety-six, 
which  gives  an  annual  average  addition  of  thirty- 
three. 

This  congregation  has  always  been  blessed  with 
an  excellent  staff  of  elders  and  a  most  efficient  board 
of  managers,  and  to  this  fact  must,  in  a. great  meas- 
ure, be  attributed  the  reign  of  peace  and  prosperity 
by  which  it  has,  in  so  high  a  measure,  been  charac- 
terized. It  can  boast  of  having  one  of  the  oldest,  if 
not  the  very  oldest  elder  in  the  Dominion,  who  is 
now  in  the  one  hundred  and  first  year  of  his  age  and 
the  fifty-fifth  year  of  his  eldership.  This  patriarchal 
elder  is  still  hale  and  hearty,  steps  with  the  elasticity 
of  a  man  of  sixty,  and  possesses  almost  unimpaired 
the  use  of  his  intellectual  powers,  which,  those  who 
know  him  can  testify,  are  of  a  very  high  order.  A 
man  of  extensive  information,  of  sound  judgment 
and  of  genuine  piety,  he  is  a  noble  specimen  of  the 
good  old  Scottish  elder.  A  great  deal  might  justly 
be  written  about  the  character  and  standing  of  the 
148 


On  Prince  Edward  Island 


elders  and  other  office-bearers  of  Zion  church.  I 
need  not  tell  the  people  of  this  island,  or  indeed  of 
the  Dominion  of  Canada,  of  the  Hon.  David  Laird, 
a  man  who  is  known  from  the  Atlantic  to  the  Pacific, 
and  everywhere  honored  and  esteemed,  on  account 
of  his  undoubted  ability  and  sterling-  integrity;  a 
man  who  has  filled,  with  credit  to  himself,  some  of 
the  highest  positions  in  the  gift  of  his  country,  and 
who,  as  an  elder,  as  a  worker  in  the  Sabbath  school 
and  prayer  meeting,  has  few  superiors.  He  was, 
for  some  years,  the  efficient  minister  of  the  interior, 
in  the  Dominion  Parliament;  from  this  position  he 
was  appointed  governor  of  the  Northwest  Terri- 
tories, a  most  difficult  position,  on  account  of  the 
cosmopolitan  character  of  the  population.  There 
were  a  great  many  Indians  in  the  territories  who 
regarded  the  white  man  as  an  intruder,  and  looked 
upon  him  with  a  jealous  eye,  and  more  than  once 
have  they  risen  up  in  rebellion.  To  govern  these 
people  successfully  required  a  great  deal  of  tact, 
ability,  firmness  and  kindness.  Mr.  Laird  proved 
himself  to  be  just  the  right  man  in  the  right  place. 
He  is  now  chief  Indian  commissioner  for  the  Do- 
minion. It  is  men  of  Mr.  Laird's  stamp  that,  in 
these  times,  are  needed  in  the  administration  both  of 
the  affairs  of  church  and  of  state.  I  might  also 
speak  in  highest  terms  of  Mr.  R.  M.  Barratt, 
known  over  the  Dominion  as  an  earnest  and  faithful 
temperance  worker,  of  Mr.  D.  M.  Fraser,  the  effi- 
cient superintendent  of  the  Sabbath  School,  of  W. 
T.  Huggan,  Lemuel  Miller,  Wm.  Mutch  and  Pro- 
149 


History  of  Presbyterianism 


fessor  Alexander  Anderson,  LL.  D.,  of  Prince  of 
Wales'  College,  Charlottetown,  a  graduate  of  a 
Scottish  university,  who  for  many  years  was  prin- 
cipal of  the  college  and  upon  whom  the  senate  of 
McGill  University  conferred  the  degree  of  LL.  D.  in 
recognition  of  the  excellent  work  he  had  done  in 
Prince  of  Wales'  College,  his  students  always  taking 
first  rank  among  the  students  entering  McGill.  As 
a  classical  scholar  and  as  a  mathematician  Dr.  An- 
derson has  few  superiors.  With  such  a  band  of 
elders  as  those  just  named  associated  with  a  board 
of  such  business  men  as  Hon.  D.  Farquharson,  M. 
P.,  John  McPhail,  J.  D.  McLeod,  John  M.  Camp- 
bell, Hon.  A.  B.  McKenzie,  S.  C.  Nash,  for  many 
years  treasurer  of  the  congregation,  and  A.  Stro- 
nach,  now  of  Winnipeg,  and  many  others  who 
might  be  named;  those  acquainted  with  these  men 
will  not  wonder  that  the  career  of  Zion  church  has 
been  one  of  uninterrupted  prosperity. 

The  pastor  of  Zion  church  having  been  invited  to 
take  charge  of  a  congregation  in  Vancouver,  B.  C, 
resigned  his  charge  of  Zion  church,  which  he  had 
held  for  eighteen  years,  which  by  act  of  Presbytery 
took  effect  2nd  June,  1889.  After  a  brief  vacancy 
Rev.  David  Sutherland  of  Halifax,  Nova  Scotia, 
was  called  and  inducted  as  Mr.  McLeod's  succes- 
sor. Mr.  Sutherland  was  an  excellent  preacher,  a 
kind  and  faithful  pastor  and  was  greatly  beloved  by 
his  congregation,  and  under  his  ministry  they 
enjoyed  a  large  measure  of  prosperity,  and  looked 
forward  to  a  long,  happy  and  prosperous  ministry, 

150 


On  Prince  Edward  Island 


Mr.  Sutherland  being  yet  a  young'  man  full  of 
youthful  vigor  and  energy.  But  it  was  not  the  will 
of  God  that  their  hopes  should  be  realized,  for  after 
a  ministry  of  about  nine  years  the  greatly  beloved 
minister  of  Zion  church,  after  a  brief  illness,  entered 
upon  his  eternal  rest. 

The  present  popular  pastor  of  Zion  church,  Rev. 
D.  B.  McLeod,  M.  A.,  was  inducted  on  nth  April, 
1899.  Though  many  of  the  earnest  workers  con- 
nected with  this  congregation  in  its  early  history 
have  passed  away,  yet  their  places  have  been,  in  the 
good  providence  of  God,  replaced  by  men  of  kindred 
spirit,  in  whose  hands  the  work  of  the  church  is 
progressing  with  its  wonted  success. 

There  being  a  lack  of  room  in  Zion  church  for 
the  accommodation  of  all  who  required  pews,  and 
for  other  reasons,  a  few  of  those  who  had  formerly 
belonged  to  the  Free  Church  asked  and  obtained 
permission  from  Presbytery  to  reopen  the  old  Free 
Church  for  religious  worship.  The  church  was 
accordingly  reopened  and  supplied  with  preaching 
for  some  time,  when  those  worshipping  there  were 
organized  into  a  congregation  on  7th  August,  1878, 
and  on  27th  November  of  the  same  year  Rev.  Isaac 
Murray,  D.  D.,  was  inducted  as  their  pastor.  This 
congregation  was  designated  the  "Upper  Prince 
Street  Presbyterian  Church."  This  charge  was  weak 
at  the  time  of  its  organization,  and  by  an  unusual 
number  of  business  failures,  deaths  and  removals 
to  other  places,  the  congregation  gradually  became 
weaker,  not  through  any  fault  of  Dr.  Murray,  but 

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History  of  Presbyterianism 


from  the  fact  that  there  was  not  material  in  the  city 
to  form  a  third  congregation.  Zion  church,  which 
was  overcrowded  at  the  time  the  Free  Church  was 
reopened,  by  means  of  an  addition  furnished  seating 
accommodation  for  about  three  hundred  additional 
worshippers,  so  that  in  the  two  existing  churches, 
St.  James'  and  Zion,  there  was  ample  accommodation 
for  all  the  church-going  Presbyterians  in  the  city. 
On  15th  September,  1882,  Rev.  Dr.  Murray  ac- 
cepted a  call  to  New  Glasgow,  Nova  Scotia.  The 
Upper  Prince  Street  congregation  then  disbanded 
and  divided  themselves  about  equally  between  the 
other  two  churches,  according  to  their  own  sweet 
will.  The  Free  Church  and  the  manse  connected 
with  it  were  then  sold,  and  after  lifting  a  mortgage 
that  had  been  lying  on  the  property  for  some  years, 
paying  arrears  due  the  pastor,  and  other  just  debts, 
the  balance,  one  hundred  and  seventy-five  dollars, 
was  judiciously  disposed  of  by  a  unanimous  vote  of 
Presbytery. 

Before  closing  this  chapter  it  may  be  stated  that 
Rev.  George  Sutherland,  after  his  resignation  of  the 
Free  Church  of  Charlottetown,  removed  to  New 
Zealand,  where  he  remained  for  several  years  and 
did  good  work  for  the  Master's  cause.  Afterwards 
he  went  to  New  South  Wales,  took  charge  of  an  im- 
portant church  there,  and  up  to  the  time  of  his 
death,  which  took  place  very  suddenly  in  1894,  he 
occupied  a  prominent  position  in  the  Presbyterian 
Church  in  that  place.  He  published  a  volume  of 
sermons  and  a  book  on  metaphysics,  both  of  which 

152 


On  Prince  Edward  Island 


reflect  much  credit  on  the  industrious  and  talented 
author.  In  the  summer  of  1888  his  congregation 
gave  him  a  well  earned  vacation  of  twelve  months 
and  furnished  him  with  ample  means  to  revisit  his 
native  land,  his  stipend  going  on  all  the  while.  His 
many  friends  in  Charlottetown  were  rejoiced  once 
more  to  see  his  familiar  face,  and  to  hear  the  old 
gospel  proclaimed  by  his  clear  ringing  voice,  neither 
of  which  seemed  to  have  lost  much  of  the  freshness 
and  vigor  of  youth  by  the  lapse  of  the  twenty-one 
years  that  had  rolled  by  since  he  left  our  shores. 
Of  those  who  signed  his  call  thirty-four  years  ago, 
very  few  now  remain ;  we  can  only  think  of  William 
Wyatt,  Donald  McLeod  and  James  McLeod;  all 
the  others  have  been  called  hence  and  soon  these  will 
follow. 


153 


History  of  Presbyteriantsm 


CHAPTER  XXI. 


ORWELL  AND  DE  SABLE. 


These  two  large  districts,  one  on  the  east  and  the 
other  on  the  west  side  of  Charlottetown,  constituted 
the  principal  parts  of  Rev.  Donald  McDonald's 
extensive  congregation,  although  his  followers  are 
to  be  found  scattered  over  almost  every  part  of  the 
island,  and  were  generally  designated  "McDonald- 
ites." 

Rev.  Donald  McDonald,  the  first  minister  of  this 
widely  scattered  congregation,  was  born  in  the  par- 
ish of  Logurach,  Perthshire,  Scotland,  on  1st  Jan- 
uary, 1783.  He  was  educated  in  the  University  of 
St.  Andrew's  and  was  ordained  as  a  minister  of  the 
Church  of  Scotland  by  the  Presbytery  of  Abertorf, 
in  the  year  1816.  He  was  a  man  of  powerful  intel- 
lect, of  noble  physique,  of  indomitable  Christian 
zeal,  of  kindly  and  generous  disposition  and  of 
scholarly  attainments.  In  his  early  days  he  was 
engaged  for  some  years  as  tutor  in  the  family  of  the 
chieftain  of  the  McDonalds  of  Glengarry.  He  also 
labored  for  some  years  with  acceptance  as  a  mis- 
sionary in  various  parts  of  the  Highlands  of  Scot- 
land. But  in  the  year  1824,  hearing  of  the  destitute 
circumstances  of  his  fellow  countrymen  in  America, 
and  moved  with  compassion  for  their  spiritual  wel- 
fare, he  emigrated  to  this  country,  and  at  once  com- 
menced his  labors  amongst  them.    For  the  first  two 

154 


On  Prince  Edward  Island 


years  after  his  arrival  Cape  Breton  was  the  scene 
of  his  labors.  In  this  place  he  suffered  many  hard- 
ships. The  late  Principal  Leitch  of  Queen's  Univer- 
sity, Kingston,  Canada,  says :  "At  that  period  the 
settlers  from  the  Highlands  of  Scotland  were  with- 
out preachers,  and  had  sunk  into  a  state  of  great 
religious  indifference.  Without  a  commission  from 
any  church,  Air.  McDonald  devoted  himself  to  the 
task  of  supplying  their  spiritual  destitution.  None 
but  the  honest,  earnest,  self-sacrificing  heart  would 
have  faced  the  privations  and  sufferings  which  he 
endured.  With  the  zeal  and  heroism  of  a  Xavier, 
he  braved  the  wild  beasts  of  the  forests,  the  almost 
arctic  severity  of  the  climate,  and  above  all, the  indif- 
ference and  degradation  of  the  people.  His  feet 
were  covered  with  untanned  moccasins.  He  walked 
on  snowshoes,  and  blazed  his  way  through  the  path- 
less forest  with  a  hatchet.  He  was  contented  with 
the  chance  shelter  of  the  rudest  hut  or  shanty  and 
with  the  coarsest  fare.  He  carried  no  scrip  and 
what  little  money  he  received  he  divided  with  the 
poor,  it  is  said,  they  mostly  receiving  the  larger 
share." 

About  the  year  1826  he  came  to  Prince  Edward 
Island  and  at  once  entered  with  great  zeal  upon  the 
work  of  the  gospel  ministry.  He  travelled  on  foot- 
paths from  one  new  settlement  to  another  preaching 
the  gospel  publicly  and  from  house  to  house.  You 
may  form  some  idea  of  the  toil  and  hardship  which 
he  underwent  when  you  remember  that  his  parish 
extended  all  the  way  from  Richmond  Bay  in  the 

155 


History  of  Presbyterianism 


West  to  Murray  Harbor  in  the  east,  a  distance  of 
ninety  miles,  and  embracing  the  whole  breadth  of 
the  island,  and  that,  too,  when  there  were  compar- 
atively few  roads,  and  but  few  of  the  modern  com- 
forts of  travel.  He  preached  on  week  days  as  well 
as  on  Sabbath,  in  private  houses,  in  school  houses,  in 
barns  and  on  the  hillside.  On  sacramental  occa- 
sions he  often  spoke  for  six  hours  without  intermis- 
sion. No  man  of  ordinary  intellect  or  physical  en- 
durance could  for  any  considerable  length  of  time 
endure  the  herculean  labors  of  this  devoted  servant 
of  God.  He  seemed  to  be  wholly  consecrated  to  the 
service  of  his  Divine  Redeemer.  He  probably  bap- 
tized more  children,  married  more  couples,  preached 
more  sermons,  traveled  more  miles  and  built  more 
churches  than  any  other  minister  in  the  Dominion. 
His  churches  are  to  be  found  scattered  here  and 
there  over  the  greater  part  of  the  province,  and 
thousands  are  still  living  who  revere  his  memory, 
and  look  back  to  him  as  their  spiritual  father. 

Mr.  McDonald's  followers  numbering  about  five 
thousand  and  being  scattered  over  nearly  two-thirds 
of  the  island,  it  will  appear  evident  that  he  could  not 
make  more  than  monthly  visits  to  some  of  his  sta- 
tions; but  as  in  each  of  these  pious  and  intelligent 
men  had  been  ordained  to  the  eldership,  religious 
service  was  conducted  by  them  in  the  absence  of 
the  minister.  The  number  of  elders  ordained  in 
connection  with  this  congregation  could  not  have 
been  less  than  one  hundred,  about  thirty-five  of 
whom  are  still  living,  some  of  them  over  four  score 

156 


On  Prince  Edward  Island 


years  of  age ;  and  judging  of  the  whole  staff  by  such 
men  as  John  Farquharson,  Alex.  McEachern,  Don- 
ald and  Roderick  McLeod,  John  and  George  Jen- 
kins, the  Murchisons,  the  Irvings,  the  Bells  and 
many  others  who  might  be  mentioned,  and  with 
whom  the  writer  was  personally  acquainted,  they 
may  safely  be  pronounced  a  band  of  men  who,  for 
their  piety,  their  Bible  knowledge  and  their  devoted 
lives,  would  do  credit  to  any  church  in  the  land. 

The  elders  generally  sat  upon  an  elevated  plat- 
form at  the  foot  of  the  pulpit  and  conducted  the 
singing.  They  followed  the  old  system  of  chanting 
and  then  singing  one  line  at  a  time,  the  whole  con- 
gregation uniting  with  the  elders,  who  stood  before 
the  pulpit  leading  the  songs  of  praise.  Though  they 
made  no  pretensions  to  artistic  music,  there  was  a 
simplicity,  a  solemnity  and  a  grandeur  in  this  part 
of  their  worship  which  we  could  wish  to  see  restored 
in  all  our  churches,  feeling  assured  that  it  would 
tend  far  more  to  the  glory  of  God  and  the  spiritual 
elevation  of  the  worshipers  than  the  artistic  exhibi- 
tions made  in  many  of  our  churches  at  the  present 
day. 

In  the  early  days  of  Mr.  McDonald's  settlement 
on  this  island  newspapers  were  scarce,  mail  com- 
munication with  the  outside  world  was  rare  and 
irregular,  and  the  people  had  almost  no  opportunity 
of  knowing  what  was  going  on  around  them.  To 
supply  this  deficiency  the  preacher  not  infrequently 
spent  the  first  half  hour  in  giving  his  hearers  a 
resume  of  the  leading  events  that  were  transpiring 

157 


History  of  Presbyterianism 


in  the  religious  and  political  world  at  home  and 
abroad,  always  being  careful  to  show  the  tendency 
of  these  events  in  the  accomplishment  of  God's  pur- 
poses in  the  government  of  the  church  and  of  the 
world.  Then  followed  the  sermon,  which  generally 
occupied  the  best  part  of  an  hour  in  its  delivery. 
The  writer  never  enjoyed  the  pleasure  of  hearing 
Mr.  McDonald,  but  competent  judges  speak  of  him 
as  having  been  a  clear,  logical  preacher  of  great 
power  and  thoroughly  Calvinistic.  He  preached 
without  manuscript,  and  did  not  even  use  notes,  but 
at  the  same  time  his  discourses  were  always  care- 
fully thought  out.  He  spoke  both  English  and 
Gaelic  with  equal  fluency.  On  a  warm  summer's 
day  in  those  times  of  plain,  honest,  unsophisticated 
common  sense,  it  was  no  uncommon  thing  to  see  the 
preacher  throw  off  his  coat,  his  necktie  and  collar 
and  preach  in  his  shirt  sleeves.  To  do  this  now 
would  be  an  unpardonable  breach  of  decorum,  but 
then  it  was  all  right.  "Tempores  mutantur  et  nos 
in  Mis." 

Our  notice  of  this  congregation  would  be  very 
incomplete  did  we  not  refer  to  the  bodily  exercise, 
or  outward  manifestation  of  many  of  the  hearers 
during  the  time  of  religious  services.  As  noticed 
by  the  writer,  it  generally  commences  with  a  sort 
of  spasmodic  motion  or  jerk  of  the  head,  accompa- 
nied by  a  peculiar  sound.  As  the  truths  spoken  or 
sung  operated  upon  the  intellect  and  feelings  the 
action  becomes  more  marked  and  the  sound  louder 
and  more  definite,  until  the  subject  springs  to  his  or 

158 


On  Prince  Edivard  Island 


her  feet  and  gives  vent  to  the  feelings  by  violent 
motions  or  by  words,  or  by  both,  either  calling  for 
mercy  or  giving  utterance  to  feelings  of  praise  and 
gratitude  for  mercies  received.  The  motions  made, 
it  is  worthy  of  remark,  are  always  either  backwards 
or  forwards  with  the  head  to  and  from  the  speaker, 
or  up  and  down,  on  the  feet,  but  never,  so  far  as  we 
noticed,  from  side  to  side.  We  have  seen  as  many 
as  thirty  or  forty  at  a  communion  table,  all  at  once 
leaping  up  and  clapping  their  hands,  crying  out, 
"Glory,  glory  be  to  God  on  high,"  and  at  such  times 
have  felt  that  there  was,  in  these  operations,  a  man- 
ifestation of  the  presence  and  power  of  the  Holy 
Spirit.  Though  both  Minister  McDonald  and  his 
people  believed  these  outward  manifestations  to  be 
the  work  of  the  Holy  Spirit,  they  did  not  believe 
that  all  who  passed  through  this  outward  experience 
were  truly  converted,  just  as  we  do  not  believe  all 
who  are  convicted  are  born  again;  nor  did  they 
believe  that  these  outward  manifestations  were 
essential  to  salvation ;  indeed,  some  of  their  best  men 
never  had  what  they  call  "the  works."  These  bod- 
ily exercises  were,  even  to  Mr.  McDonald,  a  mys- 
tery. Of  course  he  believed  them  to  be  a  manifesta- 
tion of  the  Spirit's  power,  but  the  philosophy  of  the 
operation  was  then,  at  least,  wrapped  in  mystery. 
It  is  not  wonderful  that  he  should  have  been  per- 
plexed by  these  physical  phenomena,  as  at  that  time 
even  less  was  known  than  now  about  this  abstruse 
subject.  Not  a  few  who  went  to  Mr.  McDonald's 
meetings  to  see  "the  works"  or  to  turn  them  into 

159 


History  of  Presbyterianism 


ridicule  were  themselves  brought  under  the  myste- 
rious influence,  and  returned  to  their  homes  under 
deep  religious  conviction,  or  as  sometimes  was  the 
case,  rejoicing  in  the  liberty  of  the  sons  of  God. 

Under  the  ministry  of  this  able  and  devoted  serv- 
ant of  God,  there  were  several  remarkable  revivals 
of  religion,  at  which  hundreds  were  savingly  con- 
verted to  God,  who,  having  lived  consistent  lives, 
are  now  with  their  worthy  pastor  and  the  myriads 
of  the  redeemed,  before  the  throne  of  God,  praising 
him  day  and  night  in  his  temple. 

It  is  worthy  of  remark  that  Mr.  McDonald  never 
entered  into  any  agreement  with  his  people  as  to  the 
amount  of  stipend  he  should  receive,  but  in  com- 
pensation for  his  untiring  labors  accepted  whatever 
they  felt  inclined  to  give,  and  it  is  a  well  known  fact 
that  a  large  share  of  what  he  did  receive  was  dis- 
tributed amongst  the  poor  with  whom  he  met,  irre- 
spective of  creed  or  color.  He  was  the  poor  man's 
friend,  and  was  greatly  beloved  by  all  who  knew 
him ;  and  those  who  knew  him  best  loved  him  most. 
No  minister  within  the  range  of  our  knowledge  has 
devoted  himself  more  unremittingly  to  the  work  of 
an  evangelist  amongst  his  people.  He  implicitly 
obeyed  the  apostolic  example  and  injunction  of  vis- 
iting from  house  to  house  without  providing  for 
himself  any  permanent  abode,  but  sharing  in  what- 
ever fare  might  fall  to  his  lot  without  murmur  or 
complaint. 

Though  an  ordained  minister  of  the  Church  of 
Scotland,  and  though  claiming  that  he  and  his  peo- 

160 


On  Prince  Edward  Island 


pie  belonged  to  the  Church  of  Scotland,  yet  he  never 
formally  became  connected  with  the  Kirk  Presby- 
tery of  the  Maritime  Provinces  or  came  under  their 
jurisdiction.  Though  his  teachings  were  always  in 
harmony  with  the  standards  of  the  Presbyterian 
Church,  and  though  he  acted  in  conformity  with  her 
laws,  yet  he  had  a  way  of  his  own  of  teaching  and 
working,  and  could  not  easily  from  the  natural  cast 
of  his  mind  come  under  the  jurisdiction  of  any  man 
or  body  of  men.  He  therefore  lived  and  wrought 
side  by  side  with,  though  he  never  came  under  the 
jurisdiction  of,  the  church  of  his  fathers  in  the  land 
of  his  adoption,  and  has  accomplished  a  noble  work, 
the  result  of  which  eternity  alone  will  bring  to  light. 

Mr.  McDonald  not  only  excelled  as  a  minister  of 
the  gospel ;  he  was  also  a  writer  of  no  mean  ability. 
He  is  the  author  of  a  work  on  Baptism,  also  a  work 
on  the  Millennium  and  of  a  third  on  the  Plan  of  Sal- 
vation. These  volumes  are  of  a  high  order,  and 
prove  the  writer  to  be  a  man  of  more  than  ordinary 
ability.     . 

The  long,  able  and  successful  ministry  of  this  de- 
voted servant  of  God  came  to  a  close  on  22nd  Feb- 
ruary, 1867,  in  the  84th  year  of  his  age  and  the  50th 
of  his  ministry,  when  he  passed  quietly  away  in  the 
full  assurance  of  a  glorious  resurrection  and  of  a 
blessed  immortality. 

After  the  death  of  Rev.  Donald  McDonald  the 
congregation  remained  vacant  for  a  few  years,  dur- 
ing which  time  they  received  supply  of  preaching 
from  the  Kirk  Presbytery  of  Pictou,  and  from  the 
k  161 


History  of  Presbytertanism 


Presbytery  of  Prince  Edward  Island.  On  26th 
March,  1869,  Rev.  James  McColl,  a  minister  of  the 
Church  of  Scotland,  took  charge  of  this  widely  scat- 
tered flock,  but  after  ministering  to  them  for  three 
years  he  returned  to  Scotland  and  took  charge  of  a 
parish  there.  In  1875  the  present  pastor,  Rev.  John 
Goodwill,  was  inducted  into  the  pastoral  charge  of 
this  large  and  interesting  field,  and  with  much  of  the 
zeal  of  his  venerable  predecessor  has  labored 
amongst  them,  instant  in  season  and  out  of  season. 
After  holding  three  services  on  the  Sabbath,  the 
pastor  preaches,  as  a  general  thing,  it  is  reported,  on 
five  evenings  of  the  week,  and  the  sermons  are  of 
orthodox  length,  according  to  old  standard  measure. 
For  the  last  few  years  Mr.  Goodwill  has  had  an  as- 
sistant, which,  of  course,  gives  the  congregation  a 
fuller  supply  of  preaching,  but  will  still  leave  for  the 
pastors  more  work  than  can  be  satisfactorily  accom- 
plished by  any  two  men. 

In  July  of  1886  an  important  section  of  this  large 
congregation,  viz.,  Orwell  Head,  was,  in  answer  to 
their  petition,  received  and  organized  into  a  congre- 
gation in  connection  with  the  Presbyterian  Church 
in  Canada.  About  one  year  later,  in  July,  1887, 
Rev.  D.  B.  McLeod,  M.  A.,  of  Chelsea,  Mass.,  was 
placed  over  them,  and  for  twelve  years  continued 
with  great  acceptance  to  minister  to  them,  when  he 
accepted  a  call  from  the  congregation  of  Zion 
church,  Charlottetown,  into  which  charge  he  was 
inducted  on  nth  April,  1899. 

The  foregoing  is  a  brief  and  imperfect  sketch  of 
162 


On  Prince  Edward  Island 


the  labors  of  Rev.  Donald  McDonald  and  the  great 
work  accomplished  by  him.  Living  at  a  distance  of 
four  thousand  miles  from  the  scene  of  his  labors, 
we  find  it  difficult  to  collect  the  necessary  facts  to 
give  anything  like  a  full  account  of  the  "work  of 
faith  and  labor  of  love"  accomplished  by  this  truly 
great  man,  Rev.  Donald  McDonald. 


163 


History  of  Presbyterianism 


CHAPTER  XXII. 
PRESBYTERIAN  COLLEGES. 

(To  Rev.  Professor  Currie,  D.  D.,  we  are  indebted  for  many 
of  the  facts  in  this  chapter. ) 

The  Theological  Hall  of  the  Presbyterian  Church 
of  the  Maritime  Provinces  is  situated  on  one  of  the 
most  delightful  spots  anywhere  to  be  found.  It  is 
now  more  than  eighty  years  since,  in  humble  circum- 
stances, it  sprang  into  existence.  Pine  Hill,  there- 
fore, is  the  oldest  theological  hall  in  the  Dominion  of 
Canada.  In  attaining  its  present  state  of  efficiency  it 
has  passed  through  a  variety  of  changes.  Though 
at  times  weak  and  struggling  for  existence,  yet  it  has 
never  failed  in  giving  to  the  church  a  supply  of  well 
trained  and  successful  ministers,  some  of  whom  have 
attained  a  more  than  provincial  or  even  continental 
fame. 

Pine  Hill  College  had  its  origin  in  Pictou,  Nova 
Scotia,  in  the  year  1816.  At  that  time,  as  far  as 
known  to  the  writer,  the  only  Presbyterian  ministers 
in  the  Maritime  Provinces  were  Rev.  Daniel  Cock  of 
Truro,  Rev.  D.  Smith,  Londonderry,  Rev.  Hugh 
Graham,  Cornwallis,  Rev.  George  Gilmore  of  Wind- 
sor, Rev.  John  Brown,  Londonderry,  Rev.  Mr.  Dick 
of  Douglas,  Rev.  John  Mitchell  of  River  John,  Rev. 
James  McGregor,  East  River,  Rev.  Duncan  Ross, 
West  and  Middle  Rivers,  Rev.  Thomas  McCulloch 
of  Pictou,  and  on  Prince  Edward  Island  there  were 

164 


On  Prince  Edward  Island 


Rev.  Peter  Gordon,  Rev.  John  Keir,  and  Rev.  James 
Pidgeon. 

It  was  found  to  be  impossible  to  get  from  the 
church  in  Scotland  preachers  to  supply  our  rapidly 
increasing  vacancies.  Repeated  applications  had 
been  made  to  the  churches  in  Scotland,  but  for  the 
most  part  they  were  made  in  vain.  At  length  these 
early  pioneers  came  to  the  conclusion  that  if  they 
were  to  succeed  in  the  work  which  they  had  under- 
taken they  must  depend  to  a  large  extent  on  their 
own  resources  and  devise  means  to  train  up  a  native 
ministry  to  supply  the  increasing  demand.  Accord- 
ingly we  find  Rev.  Thomas  McCulloch  of  Pictou,  an 
accomplished  scholar,  a  born  teacher,  and  an  able 
defender  of  truth  and  righteousness,  in  the  year 
1805,  two  years  after  his  arrival  from  Scotland,  pro- 
jecting an  institution  for  the  purpose  of  giving  to 
promising  young  men  such  a  literary  and  classical 
educaton  as  would  qualify  them  to  enter  upon  the 
study  of  theology.  At  that  period  the  country  was 
only  sparsely  settled  and  the  people  generally  were  in 
straitened  circumstances,  so  that  such  an  undertaking 
required  a  large  degree  of  faith  and  of  Christian  de- 
termination. But,  encouraged  and  supported  by  his 
brethren,  Messrs.  McGregor  and  Ross,  and  by  the 
sturdy  Scottish  immigrants  who  had  settled  in  the 
country — men  of  indomitable  pluck  and  energy, 
men  who  had  unbounded  faith  in  education,  secular 
and  religious,  as  lying  at  the  foundation  of  all  true 
prosperity — we  find  Dr.  McCulloch  firmly  adhering 
to  his  fondly  cherished  project,  and  paving  the  way 

165 


History  of  Presbyterianism 


for  its  accomplishment.  In  the  meantime  Messrs. 
Ross  and  McGregor  were  giving  instruction  in  Latin 
and  Greek  to  a  number  of  young  men  who  had  the 
ministry  in  view.  And  for  a  similar  purpose  Dr. 
McCulloch  opened  a  high  class  school  in  Pictou, 
which  was  placed  among  the  grammar  schools  of  the 
province.  In  1816  the  grammar  school  developed 
into  an  incorporated  academy.  Towards  the  erection 
of  a  suitable  building  the  Presbyterians,  though  few 
in  number,  contributed  £1,000.  Each  of  the  three 
ministers  in  the  country  gave  out  of  their  small  sal- 
ary the  sum  of  £  50.  Dr.  McCulloch  had  charge  of 
the  academy  and  for  several  years  of  the  Pictou  con- 
gregation also ;  and  though  constituting  the  arts  fac- 
ulty almost  single  handed,  his  success  was  truly  mar- 
vellous. The  first  graduating  class  numbered 
twenty-three.  In  1820  the  Synod  appointed  Rev. 
Dr.  McCulloch  professor  of  theology.  Twelve  stu- 
dents entered  upon  the  study  of  theology  the  first 
term,  and  after  a  course  of  four  years  most  of  the 
number  were  licensed  to  preach  the  gospel.  Three 
of  the  number,  Messrs.  John  McLean,  John  L. 
Murdoch  and  Robert  Sim  Patterson,  were  sent  to 
Scotland,  where,  after  the  usual  examination,  they 
received  from  the  University  of  Glasgow  the 
degree  of  Master  of  Arts.  During  the  first  eight- 
een years  of  its  existence  the  Pictou  Academy  re- 
ceived from  the  government  an  annual  grant  of 
£350;  but  by  means  of  the  unfortunate  strife  ex- 
isting at  that  time  between  the  established  and  dis- 
senting members  of  the  Presbyterian  family,  and  a 

166 


On  Prince  Edward  Island 


strong  political  party  feeling  which  arose  out  of  that 
strife,  the  government  grant  was  withdrawn  and  the 
academy  was  reduced  to  the  level  of  a  grammar 
school.  During  the  twenty  years  of  its  existence  it 
did  work  that  any  college  might  be  proud  of,  in  giv- 
ing to  the  world  such  men  as  John  L.  Murdoch,  John 
McLean,  James  Ross,  principal  of  Dalhousie  Col- 
lege, P.  G.  McGregor,  John  Geddie,  William  McCul- 
loch, Michael  McCulloch,  H.  Koyles,  Sir  A.  G. 
Archibald,  and  Sir  William  Dawson,  late  principal 
of  McGill  College. 

In  1838  Dr.  McCulloch  was,  by  act  of  legislature, 
transferred  from  the  Pictou  Academy  of  Dalhousie 
College,  Halifax.  The  greater  part  of  the  grant  to 
the  academy  was  also  transferred  to  Dalhousie  Col- 
lege. He  was  also  continued  as  theological  profes- 
sor of  the  Presbyterian  Church.  The  theological 
hall  was  distinct  from  the  academy,  as  it  is  also  from 
Dalhousie  College,  and  has  from  the  first  been  sup- 
ported wholly  by  the  voluntary  contributions  of  the 
members  and  adherents  of  the  church. 

Rev.  Thomas  McCulloch,  D.  D.,  died  in  the  au- 
tumn of  1843.  Thus  ended  a  noble  life.  In  his 
death  the  Church  lost  an  accomplished  scholar,  a 
profound  theologian,  an  able  defender  of  the  faith 
and  an  earnest,  faithful  and  successful  worker  in  the 
Lord's  vineyard.  In  the  year  1844  Rev.  John  Keir, 
D.  D.,  of  Princetown,  P.  E.  I.,  was  appointed  pro- 
fessor of  systematic  theology  and  Rev.  James  Ross, 
D.  D.,  professor  of  Biblical  literature. 

At  this  date  new  difficulties  had  arisen.    Dalhousie 


167 


History  of  Presbyierianism 


College  was  now  closed,  Pictou  Academy  had  dwin- 
dled down  to  the  status  of  a  grammar  school  and 
could  not  give  to  young  men  an  education  to  pre- 
pare them,  according  to  the  requirements  of  the 
Presbyterian  Church,  to  enter  upon  the  study  of  the- 
ology. Under  these  circumstances  the  Synod  ap- 
pointed Rev.  James  Ross,  D.  D.,  professor  of  classics 
and  philosophy,  he  being  noted  among  his  brethren 
for  the  accuracy  and  extent  of  his  scholarship,  as 
well  as  for  his  aptness  to  teach.  And  besides  his 
intellectual  qualifications,  he  was  endowed  with  a 
noble  physique,  so  that  mentally  and  physically  he 
was  well  fitted  for  the  almost  herculean  labors  which 
devolved  upon  him. 

THE  WEST  RIVER  SEMINARY 

was  opened  in  a  part  of  Professor  Ross'  dwelling 
house,  West  River,  Pictou,  in  the  autumn  of  1848, 
with  twelve  students,  viz. :  John  Currie,  George  M. 
Clark,  James  McGregor  McKay,  James  McLean, 
Henry  Crawford,  Jacob  McLennon,  James  Hill, 
Hugh  Reid,  David  Terhune,  John  Fraser,  James 
Thompson  and  J.  M.  MacLeod.  Each  year  brought 
additional  numbers  to  the  seminary  and  at  the  close 
of  the  fourth  term,  in  1852,  there  were  in  attendance 
twenty-eight  students,  sixteen  of  whom,  that  au- 
tumn, entered  the  Theological  Hall,  under  Rev. 
John  Keir,  D.  D.,  and  Rev.  James  Smith,  D.  D.,  the 
latter  of  whom  had  been  appointed  to  the  chair  of 
Biblical  literature.  The  writer  well  remembers  the 
words  of  praise  and  commendation  accorded  to  Pro- 

168 


On  Prince  Edivard  Island 


fessor  Ross  for  his  efficient  management  of  the  insti- 
tution, and  the  hearty  expressions  of  gratitude  to 
the  Great  Head  of  the  Church  for  the  wonderful  suc- 
cess with  which  he  had  crowned  their  labors.  And 
well  did  the  hard  working  professor  merit  the  com- 
mendation of  his  brethren  and  of  the  church  at 
large.  It  is  safe  to  say  that  no  minister  or  professor 
in  the  Presbyterian  Church  of  the  Maratime  Prov- 
inces, or  of  the  Dominion,  with  perhaps  the  excep- 
tion of  Dr.  Thomas  McCulloch,  ever  accomplished, 
single  handed,  as  large  an  amount  of  thorough,  solid 
and  efficient  work,  or  made  greater  personal  sacri- 
fices for  the  Presbyterian  Church  of  the  Lower 
Provinces,  than  did  the  Rev.  James  Ross,  D.  D.,  the 
late  principal  of  Dalhousie  College ;  and  few  men  re- 
ceived less  remuneration  in  proportion  to  their  labors 
than  did  he,  especially  in  the  earlier  years  of  his  pro- 
fessorship. At  no  time  during  the  seminary's  loca- 
tion at  the  West  River  did  he  receive  more  than 
would  new  be  regarded  as  a  fair  salary  in  an  ordi- 
nary country  charge ;  and  yet  for  seven  years,  until 
the  appointment  of  Professor  McCulloch  to  the  chair 
of  Latin,  mathematics  and  natural  science,  he  con- 
tinued to  perform  efficiently  the  work  of  four  or  five 
men  in  our  modern  colleges.  He  taught  five  days 
every  week  from  9  a.  m.  until  4  p.  m. — two  hours' 
intermission  at  noon;  and  the  course  embraced 
Latin,  Greek,  Hebrew,  natural  and  moral  philoso- 
phy, logic,  chemistry,  algebra  and  mathematics.  In 
addition  to  his  professorial  duties  he  preached  twice 
every  Sabbath  to  his  congregation  and  attended  to 

169 


History  of  Presbyterianism 


the  pastoral  duties  of  his  widely  scattered  charge. 
The  light  in  his  study  window  could  be  seen  every 
night,  with  few  exceptions,  until  2  o'clock  a.  m.  It 
was  well  that  the  Doctor  was  physically  as  well  as 
intellectually  a  strong  man,  or  he  never  could  have 
accomplished  the  great  work  which,  in  his  ardent 
zeal,  he  had  undertaken,  in  the  service  of  the  Master. 
To  these  two  men,  Dr.  Thomas  McCulloch  and  Dr. 
James  Ross,  the  church  owes  an  everlasting  debt  of 
gratitude.  To  them  are  we  in  a  large  measure  in- 
debted for  our  admirable  Theological  College  at 
Pine  Hill,  Halifax,  and  also  in  no  small  degree  for 
the  existence  and  efficiency  of  Dalhousie  College. 
The  building  at  West  River  not  being  large  enough 
to  accommodate  the  young  men  who  were  being  at- 
tracted to  it,  a  site  was  secured  and  a  large  and  com- 
modious building  erected  in  the  town  of  Truro, 
Nova  Scotia,  into  which  the  classes  were  trans- 
ferred in  the  year  1858.  The  institution  was  sup- 
ported partly  by  the  interest  of  a  small  endowment, 
and  partly  by  annual  contributions  from  the  church. 
The  endowment  fund  was  the  result  of  a  personal 
appeal  to  the  members  and  adherents  of  the  church. 
Rev.  Dr.  Keir,  professor  of  theology,  died  in  the  au- 
tumn of  1858,  and  Rev.  Dr.  Ross,  pending  union 
negotiations  with  the  Free  Church,  was  temporarily 
appointed  to  the  vacant  chair.  These  two  branches 
of  the  Presbyterian  family  were  united  in  i860. 
This  union  naturally  involved  an  amalgamation  of 
the  colleges  of  the  Presbyterian  Church  of  Nova 
Scotia  and  the  Free  Church.    Professor  Lyall  of  the 


170 


On  Prince  Edward  Island 


Free  Church  was  transferred  to  Truro,  where  an 
arts  course  was  still  maintained,  and  Professor 
Smith,  for  three  months  of  the  term,  taught  with 
Professors  King  and  McKnight  in  the  theological 
college  in  Halifax. 

THE  FREE  CHURCH  COLLEGE. 

In  the  year  1848  the  Synod  of  the  Free  Church  of 
Nova  Scotia,  with  the  view  of  training  young  men 
for  the  work  of  the  ministry,  resolved  to  institute  in 
Halifax  an  academy  and  a  theological  hall.  To  aid 
them  in  this  undertaking  the  Colonial  Committee  of 
the  Free  Church  in  Scotland  generously  volunteered 
to  bear  the  expenses  connected  with  the  maintenance 
of  the  theological  hall  for  the  first  four  years.  The 
Synod  in  the  same  year  resolved  to  raise  an  endow- 
ment fund  of  £8,000,  the  interest  of  which  should 
go  to  the  support  of  the  theological  professors.  In 
this  undertaking  they  met  with  most  encouraging 
success.  Accordingly  class  rooms  were  fitted  up  and 
in  the  autumn  of  the  same  year,  1848,  Professors 
King  and  McKenzie  arrived  from  Scotland,  the  for- 
mer to  teach  moral  philosophy  and  theology,  and 
the  latter  classics,  mathematics  and  rhetoric.  The 
college  was  opened  with  fifteen  students,  three  of 
whom  entered  the  theological  hall.  During  this  ses- 
sion some  of  the  students  attended  a  course  of  lec- 
tures on  natural  science,  delivered  by  Rev.  Dr.  For- 
rester, one  of  the  most  enthusiastic  educationalists  of 
his  day ;  they  also  attended  a  class  in  Hebrew  taught 
by  Rev.  David  Honeyman,  a  man  who,  both  as  a 

171 


History  of  Presbyteriantsm 


Hebraist  and  as  a  geologist,  had  more  than  a  provin- 
cial fame.  At  the  second  session  of  the  college  there 
were  nineteen  students  in  attendance.  During  this 
term  the  college  sustained  a  severe  loss  in  the  death 
of  Professor  McKenzie,  who,  during  his  brief  ca- 
reer, was  a  man  greatly  beloved  and  gave  promise 
of  much  usefulness  in  the  academy.  The  vacancy 
thus  caused  was  filled  by  the  appointment  of  Profes- 
sor Lyall  in  1852.  Owing  to  inadequacy  of  accom- 
modation in  their  present  class  rooms  the  Synod  sent 
Rev.  John  Stewart  of  New  Glasgow  to  Scotland  to 
raise  funds  to  aid  in  providing  suitable  college  build- 
ings. Mr.  Stewart  having  succeeded  in  raising 
about  £1,200,  besides  collecting  a  large  number  of 
valuable  books  for  the  college  library,  a  suitable 
building  on  Gerrish  street  was  purchased  and  fitted 
so  as  to  furnish  ample  accommodation  for  both  col- 
lege and  academy.  In  this  building,  in  the  year  1852, 
the  college  was  opened.  Rev.  David  Honeyman  hav- 
ing removed  from  the  city,  the  duty  of  teaching  He- 
brew devolved  upon  the  Rev.  Dr.  King  in  addition  to 
his  other  work.  These  duties  he  efficiently  dis- 
charged until  the  year  1855,  when  Rev.  Alexander 
McKnight  was  appointed  to  the  Hebrew  department. 
During  the  twelve  years  of  its  separate  existence, 
from  1848  to  i860,  the  year  of  the  union  with  the 
college  of  the  Presbyterian  Church  of  Nova  Scotia, 
this  institution  sent  out  a  large  number  of  well  qual- 
ified and  successful  ministers,  many  of  whom  are 
still  energetic  workers  in  the  church.  It  also  sup- 
plied the  legal  and  medical  professions  with  not  a 


172 


On  Prince  Edward  Island 


few  of  their  ablest  men;  while  business  men  in  large 
numbers  trace  their  success  in  life  to  the  training 
which  they  received  in  that  institution. 

DALHOUSIE   COLLEGE. 

Until  i860,  though  chartered  for  more  than  a 
quarter  of  a  century,  Dalhousie  College  stood,  with 
the  exception  of  a  few  years,  with  closed  doors.  In 
the  above  named  year  the  provincial  government  of- 
fered to  any  religious  denomination  which  would  en- 
dow a  chair  the  right  of  nominating  a  professor  and 
a  governor,  the  institution  to  be  conducted  upon  the 
non-sectarian  principle.  The  Synod  of  the  Maritime 
Provinces  closed  their  seminary  at  Truro  and  trans- 
ferred three  of  their  professors,  viz.,  Ross,  Lyall  and 
McCulloch,  to  Dalhousie  College,  Halifax.  The 
Church  of  Scotland  also  endowed  a  chair  and  nom- 
inated a  professor  and  a  governor,  and  from  that 
date  nearly  all  our  theological  students  received 
their  arts  course  in  Dalhousie,  now  one  of  the  best 
endowed  and  most  efficient  colleges  in  the  Dominion. 
Its  most  princely  benefactor,  the  late  George  Munro, 
publisher,  of  New  York,  was  a  graduate  of  that  in- 
stitution, as  was  also  Rev.  Dr.  Forrest,  its  present 
principal. 

Rev.  James  Smith,  D.  D.,  one  of  the  theological 
professors,  died  in  the  year  1868,  and  for  the  next 
three  years  Dr.  McKnight  taught  exegetics  as  well 
as  Hebrew.  In  the  year  1871  Rev.  Dr.  King,  who 
for  many  years  had  with  great  ability  and  with 
marked  success  filled  the  highest  chair  in  the  school 

173 


History  of  Presbyterianism 


of  the  prophets,  was  obliged,  on  account  of  failing 
health,  to  retire  from  the  professorship.  He  was 
succeeded  by  Rev.  Alexander  McKnight,  D.  D.,  and 
Rev.  John  Currie,  a  graduate  of  the  college,  was 
chosen  by  the  Synod  as  professor  of  Hebrew  and 
exegetics. 

In  1875  an  event  of  great  importance  in  the  his- 
tory of  Presbyterianism  took  place  in  Montreal,  viz. : 
— the  union  of  all  the  Presbyterians  in  the  Dominion 
of  Canada,  with  very  few  exceptions,  into  one 
church — the  Presbyterian  Church  in  Canada.  About 
this  time  the  established  Church  of  Scotland,  which 
had  always  manifested  a  warm  interest  in  the  Colo- 
nial Church,  undertook  to  support  a  professor  in  the 
Theological  College  in  Halifax.  Now  all  the  Pres- 
byterians in  the  Maritime  Provinces  were  happily 
united  in  the  support  of  this  institution.  .  The  United 
Synod  of  the  Maritime  Provinces  wisely  chose  Rev. 
Allan  Pollok  of  New  Glasgow,  N.  S.,  who  was  ap- 
pointed to  the  chair  of  church  history  and  pastoral 
theology.  In  the  year  1892  the  Rev.  A.  Falconer, 
M.  A.,  B.  D.,  on  the  recommendation  of  the  Col- 
lege Board,  was,  by  the  Synod,  appointed  to  the 
chair  of  New  Testament  exegetics.  The  staff  of 
the  college  then  consisted  of  Rev.  Alexander  Mc- 
Knight, D.  D.,  principal  and  professor  of  systematic 
theology,  the  Rev.  Allan  Pollok,  D.  D.,  professor  of 
church  history  and  pastoral  theology,  Rev.  Dr.  Cur- 
rie, professor  of  Hebrew  and  exegetics,  and  Rev. 
Alexander  Falconer,  M.  A.,  B.  D.,  lecturer  on  New 
Testament  exegetics, 


174 


On  Prince  Edward  Island 


The  college  sustained  a  very  serious  loss  in  the 
death  of  its  principal,  the  Rev.  Alexander  Mc- 
knight, D.  D.,  which  took  place  after  a  short  illness, 
on  the  4th  November,  1894.  Dr.  McKnight  was 
born  in  Dalmellington,  Ayrshire,  Scotland,  and  re- 
ceived his  education  in  the  universities  of  Edinburgh 
and  Glasgow.  As  a  student  he  took  a  high.place  in  his 
classes  and  won  p-izes  in  Latin,  Greek,  logic,  mathe- 
matics and  natural  philosophy.  He  was  licensed  by 
the  Free  Presbytery  of  Ayr  on  18th  February,  1850. 
Five  years  later  he  was,  by  the  Colonial  Committee, 
appointed  to  the  chair  of  Hebrew  in  the  Free  Church 
College  in  Halifax.  Soon  after  his  arrival  in  Hali- 
fax he  accepted  a  call  to  St.  James'  church,  Dart- 
mouth, and  in  addition  to  his  professorial  duties  con- 
tinued, with  much  acceptance,  'to  minister  to  that 
charge  until  1868,  when,  having  accepted  an  ap- 
pointment to  the  chair  of  exegetics  in  addition  to 
that  of  Hebrew,  he  found  it  necessary  to  resign  his 
pastorate  over  St.  James'  church.  In  1871  the  Rev. 
Principal  King,  D.  D.,  having  resigned  his  position 
in  the  college  on  account  of  failing  health,  Dr.  Mc- 
Knight was  appointed  to  the  chair  of  systematic  the- 
ology, and  in  the  year  1878,  by  a  unanimous  vote  of 
the  General  Assembly,  he  was  elected  principal  of 
the  college,  which  position  he  filled  with  great  ability 
until  his  useful  career  was  terminated  by  death.  Dr. 
McKnight  was  a  profound  theologian,  a  fine  scholar, 
possessed  a  highly  cultured  mind,  well  stored  with 
general  information,  was  deeply  versed  in  ecclesias- 
tical law,  was  of  a  kind  and  genial  disposition,  of 


175 


History  of  Presbyierianism 


childlike  humanity,  greatly  beloved  by  all  his  stu- 
dents, and  indeed  by  every  one  who  knew  him.  As 
a  preacher  he  was  clear,  logical,  earnest,  highly  in- 
structive and  deeply  interesting,  and  as  a  Christian 
he  was  sincere,  devoted  and  faithful  in  the  service  of 
the  Master.  Of  him  it  might  be  said  as  of  Nathan- 
iel, "In  him  was  no  guile."  Few  men  in  the  Cana- 
dian Church  have  done  more  to  build  up  and  extend 
the  influence  of  Presbyterianism,  and  to  advance  the 
cause  of  the  Redeemer,  than  the  late  Principal  Mc- 
Knight,  whose  memory  is  revered  by  thousands, 
both  in  the  land  of  his  adoption  and  of  his  nativity. 
In  the  year  1895  the  General  Assembly  appointed 
the  Rev.  Professor  Pollok,  D.  D.,  principal  of  the 
college,  Rev.  D.  M.  Gordon,  D.  D.,  to  the  chair  of 
systematic  theology  and  apologetics  and  Rev.  Robert 
Falconer,  B.  D.,  to  the  chair  of  New  Testament  ex- 
egetics.  The  college  has  done  noble  work  in  the 
past,  and  equipped  as  it  now  is,  with  a  staff  of  pro- 
fessors not  excelled  by  those  of  any  other  college  in 
the  Dominion,  the  church  may  feel  assured  that  it 
will  continue  to  supply  her  increasing  demands  with 
a  band  of  ministers  thoroughly  equipped  for  the 
service  of  the  Master.  It  has  already  sent  out  well 
on  to  three  hundred  laborers  into  the  vineyard,  and 
while  many  of  them  are  settled  in  the  Maritime 
Provinces,  others  of  them  are  to  be  found  doing  the 
work  of  the  Lord  in  various  fields  from  the  Atlantic 
to  the  Pacific  coast,  in  almost  every  state  of  the 
American  Union,  in  Australia,  in  England  and  Scot- 
land, and  in  the  islands  of  the  sea. 

176 


On  Prince  Edward  Island 


CHAPTER  XXIII. 

SERMON  PREACHED  BY  REV.  JOHN  KEIR,  D.D.,  IN 
PRINCETOWN,  P.  E.  I.,  IN  l82I.  COL.  II  :5,  "l  AM 
WITH  YOU  IN  SPIRIT,  JOYING  AND  BEHOLDING 
YOUR  ORDER." 

The  apostle  in  the  preceding  chapter  sets  forth 
the  Lord  Jesus  Christ  in  the  most  exalted  manner, 
giving  us  truly  sublime  views  of  Him  in  His  per- 
son, character  and  work,  as  the  image  of  the  invisible 
God.  He  then  concludes  the  chapter  with  exhorta- 
tions to  the  believing  Colossians ;  and  in  the  begin- 
ning of  this  chapter  he  continues  these  exhortations 
to  them  to  abide  in  Christ,  and  expresses  his  love 
to,  and  his  joy  in  them,  as  well  as  in  other  be- 
lievers who  had  not  seen  his  face  in  the  flesh,  "For 
I  would  that  ye  knew  what  great  conflict  I  have 
for  you  and  for  them  at  Laodicea  and  for  as  many 
as  have  not  seen  my  face  in  the  flesh,"  "that  their 
hearts  might  be  comforted,  being  built  together  in 
love,  and  unto  all  riches  of  the  full  assurance  of 
understanding  to  the  acknowledgment  of  the  mys- 
tery of  God,  and  of  the  Father,  and  of  Christ  in 
whom  are  hid  all  the  treasures  of  wisdom  and 
knowledge." 

Here  then  we  have  the  grand  treasury,  the  great 
repository  of  all  the  supplies  of  the  church  and 
people  of  God  explicitly  pointed  out.    Jesus  Christ, 

l  177 


History  of  PresbyterUnism 


the  Son  of  God,  the  brightness  of  the  Father's  glory 
and  the  express  image  of  His  person,  God-man- 
mediator,  in  whom  it  is  said  all  fullness  dwells,  all 
the  treasures  of  wisdom  and  knowledge,  all  grace 
and  glory. 

The  mind  of  man  is  prone  to  affect  novelty  even 
in  the  affairs  of  God,  and  as  this  usually  forms  a 
principal  lure  by  which  most  churches  are  drawn 
away  from  that  simplicity  which  is  in  Christ  by 
the  sophistry  and  guile  of  seducing  spirits,  the 
apostle  as  a  powerful  safeguard  against  everything 
of  this  kind  simply  directs  the  Colossians  to  Christ 
Himself,  in  whom  is  always  to  be  found  something 
really  new,  ever  interesting  and  truly  delightful,  as 
well  as  at  the  same  time  actually  transporting  and 
supremely  satisfactory  to  the  soul.  Hence  he  de- 
clares, in  the  verse  immediately  preceding  that  in 
which  our  text  lies,  that  He  thus  spake  of  all  those 
treasures  of  wisdom  and  knowledge  that  are  laid 
up  in  Christ,  that  they  might  be  fully  established  in 
Him,  and  not  be  easily  carried  away  by  the  slight 
of  men  and  the  cunning  craftiness  whereby  they 
lay  in  wait  to  deecive.  "And  this  I  say,"  says  he, 
"lest  any  man  should  beguile  vou  with  enticing 
words." 

The  apostle  having  thus  then  testified  his  deep 
concern  about  these  Colossians — lest,  as  the  serpent 
had  beguiled  Eve  through  his  subtlety,  they  should 
in  like  manner  be  deluded  into  similarly  ensnaring 
and  false  notions  derogatory  to  Christ  and  His 
glory,   and   ruinous  to  their  own   souls,   proceeds 

178 


On  Prince  Edward  Island 


here  in  the  words  of  our  text  itself  to  "commend 
them  in  equally  strong  terms  for  their  firm — solid — 
strict  and  steadfast  adherence  to  the  person,  media- 
tion and  doctrines  of  Christ,  and  to  the  worship, 
government  and  discipline  which  he  had  appointed 
in  His  church — notwithstanding  the  many  attempts 
which  had  been  made  to  corrupt  their  minds  and 
draw  them  aside  from  the  true  grace  of  God  in 
which  they  had  been  instructed ;  and  then  for  their 
still  further  encouragement  he  actually  declares  to 
them  that,  in  addition  to  all  this,  although  neces- 
sarily absent  from  them  in  the  body,  yet  he  was 
nevertheless  really  present  with  them  in  Spirit — 
so  much  so  indeed  that  he  rejoiced  exceedingly,  and 
was  in  fact  very  highly  delighted  with  beholding 
their  correct  church  order — their  regularity,  or  their 
undoubtedly  good  church  government,  as  it  had 
been  instilled  by  their  Divine  King,  Head  and  Sov- 
ereign Master  himself. — "For  though  I  be  absent," 
says  he,  "in  the  flesh,  yet  am  I  with  you  in  the 
Spirit,  joying  and  beholding  your  order  and  the 
steadfastness  of  your  faith  in  Christ."  This  declara- 
tion the  Apostle  next  follows  up  with  an  earnest 
exhortation  to  the  Colossian  church,  and  through 
it,  to  all  churches  of  Christ  in  every  other  age,  to 
continue  steadfast  in  this  same  worship* — order — 
ordinances  and  commandments  of  the  Lord,  blame- 
less, as  they  are  graciously  revealed  in  the  Sacred 
Scriptures.  "As  ye  have  therefore  received  Jesus 
Christ  the  Lord,  so  walk  ye  in  Him,  rooted  and 
built  up  in  Him,  and  established  in  the  faith  as  ye 


179 


History  of  Presbyterianism 


have  been  taught,  abounding  therein  unto  thanks- 
giving." 

The  doctrine,  then,  plainly  taught  in  the  text 
taken  in  connection  with  the  context,  is  that  there 
is  a  certain  order  or  government  established  in 
the  Church  of  Jesus  Christ  Himself,  her  Great 
Founder,  King  and  Head,  by  which  all  Christian 
Societies  ought  to  be  ever  carefully  regulated,  to 
which  they  should  steadfastly  adhere,  and  which, 
though  contemptible  in  the  eyes  of  worldly  men  who 
can  see  no  beauty  in  it,  is  yet  glorious  in  the  eyes 
of  faith,  and  may  well  excite  true  joy,  delight  and 
admiration  in  the  mere  beholding  of  it,  if  that  were 
all,  without  at  the  same  time  positively  glorying 
in  it  as  the  apostle  himself  unquestionably  did.  "I 
am  with  you  in  the  Spirit,"  says  he,  "joying  and 
beholding  your  order." 

What  the  apostle  beheld  in  the  Saints  and  faith- 
ful brethren  in  Christ  who  were  at  Colossi,  in  their 
associated  capacity,  or  church  state,  and  which 
caused  so  much  joy  to  him,  was  their  order,  good 
government,  and  the  regularity  which  they 
displayed  in  the  administration  of  all  their  church 
affairs,  according  to  the  pattern  divinely  laid  down ; 
and  this  particular  order  which  he  so  commended 
in  them,  and  which  is  so  plainly  prescribed  in  the 
word  of  God,  ought  to  be  observed  in  a  similar  way 
by  all  other  churches  of  Christ,  in  all  other  ages, 
for  they  are  all  bound  sacredly  to  abide,  observe, 
keep  pure  and  entire,  and  readily  obey  all  things 
whatsoever  Christ  has  commanded  them.    I  cannot, 

1 80 


On  Prince  Echvard  Island 


however,  attempt  here  any  detailed  account  of  all 
those  commandments  and  instructions  of  Christ  or 
anything  like  a  full  delineation  of  all  those  laws 
with  reference  to  matters  of  faith  and  practice,  wor- 
ship and  discipline,  by  which  the  affairs  of  his 
church  are  to  be  thus  regulated  and  which  are  in- 
cluded in  that  order  and  government  which  he  has 
thus  appointed,  and  which  an  exhaustive  prosecu- 
tion of  the  subject  might  consequently  involve.  All 
that  I  shall  endeavor  in  the  meantime  is  therefore 
to  make  a  few  plain,  descriptive  and  practical  re- 
marks on  the  nature,  constitution,  government  and 
administration  of  the  church  of  Christ  as  described 
in  Scripture  from  which  you  may  be  led  to  see 
whether  or  not  you  yourselves,  as  a  professing  body 
of  Christians,  are  really  observing  that  proper  order 
which  Christ  himself  has  thus  appointed.  And  here 
it  will  be  appropriate  for  us  first  to  consider  what  we 
are  to  understand  by  this  church  itself — of  whose 
order  or  government  out  text  speaks.  Now  this 
team,  church,  is  used  in  scripture  sometimes  in  a 
very  extensive  and  at  other  times  in  a  much  more 
restricted  sense. 

It  signifies  in  its  more  extensive  application  the 
whole  body  of  true  Christian  believers,  both  living 
and  dead,  united  under  Christ  their  glorious  Head, 
— all  who  have  been  given  unto  Him  to  be  redeemed 
and  saved  by  Him — all  who  have  been  already  re- 
deemed and  saved,  or  who  shall  thus  hereafter  be 
in  like  manner  gathered  along  with  them  into  one 
vast  company   under   Christ   Jesus   their   common 

181 


History  of  Presbyterianism 


Lord — the  supreme  organizer  of  this  His  own  di- 
vinely assumed  spiritual  body — the  church.  This 
is  that  church  that  great  redeemed  and  blood  pur- 
chased body  of  Jesus  Christ  the  Lord  of  Glory  to 
which  He  is  head  over  all  things,  and  which  He 
so  loved  that  He  gave  Himself  for  it,  that  He 
might  present  it  to  Himself  "a  glorious  church, 
not  having  spot  nor  wrinkle,  nor  any  such  thing." 
When  the  whole  family  of  the  elect  shall  finally  be 
thus  gathered  into  one  wholly  united  and  beautified 
body  by  the  free  grace  of  God,  ultimately  com- 
pacted into  one  giant  corporation,  then  this  church 
will  be  really  complete  and  forever  constitute  that 
great  "general  assembly  and  church  of  the  First- 
born, whose  names  are  written  in  heaven — the 
Body  of  Christ — the  fullness  of  Him  that  filleth  all 
in  all."  This  is  what  is  sometimes  called  the  in- 
visible church,  because  it  cannot  now  be  seen  and 
known  in  all  its  members  by  man,  but  has  its  full 
existence  only  in  the  all  comprehensive  mind  of  the 
Omniscient  Jehovah  himself:  and  although  no 
doubt  there  is  and  will  be  order,  rule  and  govern- 
ment in  this  invisible  church  throughout  all  its  re- 
splendent future  destiny,  yet  it  is  not  with  respect 
to  it  that  government  is  mainly  spoken  of  in  Scrip- 
ture, but  with  respect  to  the  present  terrestrial  or 
visible  church,  in  which  sense  the  term  church  is 
also  used,  but  used  to  denote  merely  the  aggregate 
body  of  those,  together  with  their  children,  who  at 
any  one  time,  here  on  earth,  profess  the  true  re- 
ligion, or  faith,  in  the  Lord  Jesus  Christ,  and  who 
182 


On  Prince  Edward  Island 


thus  in  any  place  or  in  all  places,  and  in  any 
age  or  in  every  age,  voluntarily  and  openly  and 
legitimately  have  this  peculiar  and  distinguishing 
mark. 

This  last  then  is  what  is  called  the  visible  church, 
and  the  term  also  in  this  more  restricted  sense,  has 
commonly  two  significations  in  the  New  Testament ; 
first,  the  whole  professing  people  of  God  through- 
out the  whole  world,  or  that  part  of  mankind  who 
publicly  own  and  acknowledge  the  divine  authority 
of  Christ,  as  well  as  His  divine  personality,  make 
an  open  profession  of  allegiance  to  Him,  and  prac- 
tice subordination  to  all  His  laws,  precepts  and 
ordinances;  and  secondly,  any  local  or  particular 
congregations  of  such  professing  Christians.  Thus, 
for  example,  we  read  of  Christian  churches  as 
churches  of  Christ  in  the  plural  number,  in  different 
parts  of  the  world,  as  the  churches  of  Galatia,  the 
church  of  Asia,  and  the  like;  and  likewise  in  the 
singular  number,  as  the  church  of  Jerusalem,  at 
Antioch,  at  Corinth,  at  Ephesus  and  the  like,  where 
those  disciples  of  Christ,  who  at  that  time  professed 
His  religion,  and  who  statedly  assembled  them- 
selves together  for  the  purpose  of  mutual  instruc- 
tion and  edification,  as  so  many  distinct  communi- 
ties or  congregations  are  plainly  intended.  It  ought 
to  be  remembered,  however,  that  when  the  terms 
church  or  churches  is  used  anywhere,  in  the  last 
acceptation,  it  is  always  by  way  of  accommodation, 
importing  a  smaller  part  of  one  great  whole :  a  form 
of  speech   frequently  used  in   Scripture.     This  is 

183 


History  of  Presbyterianism 


quite  plain  from  the  fact  that  the  New  Testament 
church,  which  at  our  Lord's  ascension  was  com- 
prised in  one  single  congregation  at  Jerusalem,  and 
which  was  gradually  enlarged  from  time  to  time  by 
the  constant  accession  of  new  convents  until  it  be- 
came steadily  diffused  over  many  countries,  was 
never  broken  or  dispersed  into  so  many  entirely 
separate  or  independent  societies,  but  simply  into 
so  many  integral  parts  or  members  of  one  and  the 
same  composite  association,  all  still  united  as  one 
uniform  body,  having  one  uniform  spirit,  "even  as 
they  were  called  in  one  hope  of  their  calling,  hav- 
ing one  head,  one  faith,  one  baptism,  one  God  and 
Father  of  all  who  is  above  all  and  through  all  and 
in  all."  Indeed,  the  church  of  God  has  thus  been 
one  in  all  ages  of  time,  and  through  the  whole  world, 
even  from  its  very  initial  foundation  in  the  family 
of  Adam.  Through  all  dispensations  it  has  been 
one  and  the  same  church,  having  one  common  head, 
common  promises,  common  objects,  and  common 
privileges.  The  church  under  the  New  Testament 
dispensation  is  not  by  any  means,  therefore,  a  new 
church,  but  one  and  the  same  church  that  existed 
under  the  Old  Testament  dispensation,  and,  indeed, 
for  that  matter,  from  the  very  beginning  of  time 
itself.  The  Christian  church — the  chosen  spouse  of 
the  Lord  Jesus  Christ — is  thus  originally,  perpetu- 
ally and  assuredly  one.  "And  we  being  many," 
says  the  Apostle,  "are  one  body  in  Christ,  and  every 
one,  members  one  of  another."  It  ought  conse- 
quently ever  to  be  borne  in  mind  that  the  church 
184 


On  Prince  Edward  Island 


is  by  no  means  made  up  of  any  members  of  in- 
sulated or  mere  independent  sects  or  voluntary  as- 
sociations, but  that  it  constitutes  on  the  contrary 
a  thoroughly  connected — compacted — and  in  the 
very  highest  degree  as  closely  united  a  society  as 
can  be  constructed — and  as  such  essentially  sub- 
sisting of  itself,  distinct  from  all  other  societies 
whatsoever — founded  too  on  a  charter  no  less  per- 
manent and  inviolable  than  that  of  the  eternal  cove- 
nant of  God  himself,  which  is  well  ordered  in  all 
things  and  sure ;  having  also  certain  special  incor- 
porate laws  peculiar  to  itself,  and  all  of  which  laws 
moreover  must  only  be  administered  under  the  gov- 
ernment of  certain  regularly  qualified  officers  who 
are  invested  with  full  power  to  execute  these  laws, 
and  yet  only  so  in  the  way  and  manner  prescribed 
by  the  Lord  Jesus  Christ  Himself,  the  Divine 
Founder,  the  Sole  Proprietor,  and  the  Supreme  and 
ever  living,  the  invisible  Ruler  of  this  His  own 
chosen — spiritual  and  personal  household.  That  this 
church  of  Christ  is  primarily  and  pre-eminently  a 
spiritual  society,  distinct  from  every  other  society, 
having  a  government  and  laws,  ordinances  and  dis- 
cipline, and  penalties  of  a  spiritual  nature,  alto- 
gether peculiar  to  itself  or  distinct  from  and  inde- 
pendent of  all  human  laws,  is  perfectly  clear  from 
the  whole  current  of  Scripture  language  having  any 
bearing  on  the  subject,  and  particularly  from  many 
of  the  names  by  which  it  is  described  and  many  of 
the  things  to  which  it  is  compared  in  the  word  of 
God.    Thus,  for  instance,  it  is  called  the  ''Kingdom 

185 


History  of  Presbyterianism 


of  Heaven,"  and  the  "Kingdom  of  God."  "Thou 
art  Peter,"  said  our  Lord  to  Simon,  son  of  Jonas, 
"and  upon  this  rock  will  I  build  my  church,  and  I 
will  give  unto  thee  the  Keys  of  the  Kingdom  of 
heaven."  Here  the  Church  and  the  Kingdom  of 
heaven  must  be  considered  as  synonymous  terms; 
and  the  church  being  thus  called  "a  Kingdom"  and 
"the  Kingdom  of  Heaven"  shows  very  plainly  that 
it  is  a  regularly  established  society,  an  essentially 
spiritual  society,  and  one,  furthermore,  distinct 
from  all  other  societies.  The  sacred  thing  is  also 
plain  from  the  church  being  called  the  "Dominion 
of  Christ,"  "and  in  the  days  of  these  Kings  shall  the 
God  of  heaven  set  up  a  Kingdom  which  shall  never 
be  destroyed,  and  the  Kingdom  shall  not  be  left  to 
other  people,  but  it  shall  break  in  pieces  and  con- 
sume all  those  Kingdoms  and  it  shall  stand  for- 
ever." And  there  was  given  him  dominion  and 
glory  and  a  Kingdom,  that  all  people  and  nations 
and  languages  should  serve  him.  "His  dominion  is 
an  everlasting  dominion  which  shall  not  pass  away." 
Again  the  church  is  called  the  "House"  and  the 
"Household  of  God,"  the  "Temple  of  God,"  the 
"Body  of  Christ,"  all  of  which  and  similar  descrip- 
tions of  the  church  distinctly  show  that  it  is  em- 
phatically a  spiritual  church  or  society  of  which  all 
individual  believers,  as  well  as  all  particular 
churches  or  congregations,  are  parts  and  parcels,  in- 
corporated into  one  body  of  which  the  Lord  Jesus 
Christ  is  himself  the  Supreme  Head.  We  must  re- 
member that  in  direct  allusion  to  the  Lord  Jesus 

1 86 


On  Prince  Edward  Island 


Christ,  God  himself  has  eternally  proclaimed,   "I 
have  set  my  King  upon  my  Holy  Hill  of  Zion." 

Second.  Consider  the  constitution  of  this  church 
with  respect  to  its  membership.  In  this  particular 
the  word  of  God  is  clear,  express  and  pointed.  It 
teaches  us  that  the  members  of  Christ's  visible 
church  ought  individually  to  possess  a  competent 
measure  of  the  knowledge  of  divine  truth,  make  a 
suitable  profession  of  faith,  and  lead  a  conversation 
becoming  the  gospel.  This  knowledge  which  they 
should  possess,  this  profession  which  they  should 
make  and  this  conversation  which  they  should  thus 
exemplify  ought  to  be  something  more  than  a  mere 
theoretical  knowledge,  a  mere  formal  profession  or 
a  conversation  merely  exempt  from  the  grosser  vices 
of  openly  wicked  men,  for  it  is  evident  a  person 
may  have  all  these  things  even  in  a  marked  degree 
and  yet  be  as  really  void  of  any  true,  vital  godli- 
ness as  the  veriest  heathen.  Such  a  person  may  be 
able  to  talk  intelligently  enough  about  the  doctrines 
of  the  gospel;  he  may  profess  loudly  enough  and 
may  even  give  his  assent  to  all  the  usual  formulas  of 
almost  any  Christian  church,  and  he  may  actually 
go  beyond  this,  and  possess  what  is  called  an  un- 
blemished moral  character  among  his  fellow  men, 
and  yet  after  all  be  totally  destitute  of  saving  faith 
or  any  of  those  marks  which  prove  him  to  be  a 
child  of  God.  The  Scriptures  therefore  teach  us 
to  look  beneath  and  beyond  the  mere  surface  of  hu- 
man life  or  ordinary  moral  character  in  forming  an 
estimate  of  the  genuine  membership  of  the  visible 

187 


History  of  Presbykrianism 


church.  For  as  he  is  not  a  Jew  who  is  only  one 
outwardly,  neither  is  he  a  Christian  who  is  simply 
one  by  public  profession.  In  Christ  Jesus  neither 
circumcision  availeth  anything  nor  uncircumcision, 
but  a  new  creature,  and  this  new  creature  ever  dis- 
covers itself  practically  in  acts  of  faith  working  by 
love,  faith  especially  in  the  Lord  Jesus  Christ,  such 
a  faith  as  will  lead  its  owner  to  a  cheerful  obedience 
to  his  laws.  The  Scriptures  teach  us  that  the  knowl- 
edge possessed  by  members  of  Christ's  church  must 
be  both  divine  and  spiritual,  saving  and  practical — 
a  knowledge  which  affects  the  heart  and  controls 
the  life,  a  knowledge  which  cannot  be  acquired  by 
the  unaided  exercise  of  human  reason,  but  only  by 
the  infinitely  higher  influence  or  teaching  of  the 
Holy  Spirit.  This  knowledge  accordingly  is  some- 
thing which  "flesh  and  blood  cannot  reveal,  but  the 
Father  of  our  Lord  Jesus  Christ,  who  is  in  heaven." 
"For  the  natural  man  receiveth  not  the  things  of 
the  Spirit  of  God,  for  they  are  foolishness  unto  him, 
neither  can  he  know  them  because  they  are  spiritu- 
ally discerned." 

This  knowledge  therefore  is  manifestly  taught  by 
God  himself  and  is  peculiar  to  his  own  children; 
hence  it  is  that  we  have  the  promise  of  the  covenant 
in  this  precise  language,  "I  will  give  them  a  heart 
to  know  me,  saith  the  Lord,  and  they  shall  no  more 
every  man  teach  his  neighbor  saying  know  the  Lord, 
for  all  shall  know  me  from  the  least  to  the  greatest ;" 
and  our  Saviour  saith,  it  is  written  in  the  prophets 
"They  shall  all  be  taught  of  God."     Such  then  is 


On  Prince  Edward  Island 


the  nature  of  the  knowledge  which  every  professor 
of  religion  ought  to  possess.  The  Scriptures  teach 
us  further  that  this  profession  of  faith  must  be  an 
audible,  open,  candid  profession,  such  a  profession 
as  springs  from  unfeigned  faith  in  the  Saviour.  "If 
thou  shalt  confess  with  thy  mouth  the  Lord  Jesus 
and  shalt  believe  in  thy  heart  that  God  hath  raised 
Him  from  the  dead,  thou  shalt  be  saved."  "For  with 
the  heart  man  believeth  unto  righteousness,  and 
with  the  mouth  confession  is  made  unto  salvation." 
This  confession  must,  the  Scriptures  also  teach  us, 
be  such  as  is  actually  accompanied  with  the  habitual 
practice  of  good  works.  "For  what  shall  it  profit  a 
man  though  he  say  he  hath  faith  and  hath  not 
works  ?"  Can  such  pretended  faith  save  him  ?  Cer- 
tainly not.  No  man  can  be  considered  a  partaker 
of  true  saving  faith,  let  him  profess  what  he  may, 
if  he  does  not,  at  the  same  time,  practically  demon- 
strate his  faith  by  a  suitable  exemplification  of  that 
Truth  which  is  according  to  godliness,  and  hence 
no  man  can  be  considered  a  genuine  member  of  the 
church  of  Christ  according  to  the  divine  constitu- 
tion of  that  society  who  does  not  adorn  his  public 
profession  by  the  actual  fruits  of  righteousness  and 
true  holiness,  for  holiness  becometh  the  house  of 
God  forever.  Without  a  clear  indication  of  this 
holiness  no  profession  of  religion,  however  loud, 
can  be  rightly  sustained  as  either  credible  in  itself, 
acceptable  to  God,  or  profitable  to  those  who  make 
it ;  and  this  holiness  which  is  thus  so  absolutely  es- 
sential to  the  genuine  Christian  character  is  some- 
189 


History  of  Presbyterianism 


thing,  be  it  remembered,  entirely  different  from 
and  vastly  superior  to  that  cold,  lifeless,  inopera- 
tive kind  of  morality  which  consists  in  merely  ab- 
staining from  those  more  flagrant  eruptions  of  vice 
which  of  themselves  necessarily  expose  their  per- 
petrators to  the  open  shame  of  the  world.  It  is  a 
holiness  which  implies  not  only  the  external  per- 
sonal purity — a  holiness,  it  is  true,  which  consists  in 
abstaining  from  all  known  sin,  or  in  "denying  un- 
godliness and  worldly  lusts,"  a  holiness  which  in 
very  deed  consists  in  much  more  than  all  this,  even 
in  living  soberly,  righteously  and  godly  in  this  pres- 
ent evil  world.  In  other  words,  it  is  a  holiness 
which  proves  its  possessor  to  be  a  true  worker  of 
righteousness  by  his  daily  actions,  as  well  as  by  his 
verbal  profession.  This  most  important  desidera- 
tum then,  in  every  worthy  Christian  character,  this 
indispensable  holiness  is  something  which  must  un- 
questionably have  its  seat  in  the  heart,  and  must 
impel  its  owner  to  all  incumbent  deeds  of  vital  re- 
ligion in  his  daily  life.  It  is  a  holiness  which  ex- 
tends to  all  the  powers  of  the  soul,  to  all  the  opera- 
tions of  the  mind  and  to  all  the  actions  of  the  life, 
in  such  a  way  as  to  make  it  abundantly  apparent, 
even  to  the  most  casual  observer,  that  all  who  are 
the  subjects  of  it  are  indeed  "Trees  of  righteous- 
ness," the  planting  of  Jehovah  himself.  It  is  a  "holi- 
ness without  which  no  man  shall  see  the  Lord." 
Such  then  are  some  of  the  plainest  declarations  of 
Scripture  with  regard  to  those  who  are  really  fit 
and  proper  persons  to  be  received  into  the  commun- 

190 


On  Prince  Edward  Island 


ion  of  the  visible  church  of  our  blessed  Redeemer. 
They  ought  to  be  persons  who  possess  real,  active, 
experimental  and  truly  practical  religion — persons 
who  are  indeed  "Born  again,"  renewed  in  the  spirit 
of  their  minds,  possess  implicit  faith  in  the  right- 
eousness of  God  their  Saviour,  and  who  have  un- 
mistakably been  made  partakers  of  the  Holy  Ghost, 
in  as  far  as  these  characteristics  of  genuine  Spiritual 
regeneration  can  be  ascertained  from  a  clear  percep- 
tion of  those  fruits  which  are  indicative  of  them, 
"even  those  fruits  of  righteousness  which  are  by 
Jesus  Christ,  unto  the  praise  and  glory  of  God." 
Now  "The  fruits  of  the  Spirit  are  love,  joy,  peace, 
long-suffering,  gentleness,  goodness,  faith,  meek- 
ness, temperance,  against  which  there  is  no  law." 
Our  Saviour  says  positively,  "Except  a  man  be  born 
again  he  cannot  see  the  Kingdom  of  God,"  and 
again,  "Except  a  man  be  born  of  the  water  and 
of  the  Spirit  he  cannot  enter  into  the  Kingdom  of 
God."  He  only  has  a  title  to  the  supremely  honor- 
able name  of  Christian  who  departs  from  all  in- 
iquity and  "If  any  man  have  not  the  Spirit  of  Christ 
he  is  none  of  his."  "The  children  of  God  are  mani- 
fest and  the  children  of  the  devil ;  whosoever  doeth 
not  righteousness  is  not  of  God,  neither  he  that 
loveth  not  his  brother."  But  in  seeking  to  ascer- 
tain the  eligibility  of  those  who  are  justly  entitled  to 
rank  as  bona  fide  members  of  the  true  visible  church, 
it  is  not  at  all  necessary  for  us  even  to  pretend  to 
judge  the  heart.  It  is  by  their  fruits  that  they  are 
to  be  known,  and  only  can  be  known  bv  man.     It 

191 


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is  not  for  us  therefore  to  adopt  real  saintship  as  a 
distinguishing  emblem  by  which  to  test  practically 
the  true  membership  of  the  visible  church,  because 
deceivers  may  at  any  time  counterfeit  real  saintship 
and  thus  actually  impose  upon  the  church ;  and,  be- 
sides, God  alone  is  and  can  be  judge  of  the  human 
heart.  But  then,  at  the  same  time,  it  ought  to  be 
distinctly  borne  in  mind  that  without  this  real  saint- 
ship no  one  can  honestly  seek  church  fellowship, 
and  that  also  without  an  open  profession  of  this 
real  saintship,  or  true  conversion,  accompanied  at 
least  by  such  practical  appearances  of  personal  holi- 
ness as  just  described,  none  can  be  consistently  re- 
ceived into  actual  church  communion,  and  if  per- 
sons seeking  admission  do  not  so  profess  such  saint- 
ship, or  in  other  words,  do  not  claim  to  have  been 
truly  converted,  and  do  not  manifest  at  least  a 
sufficiency  of  corresponding  fruit  to  justify  a  belief 
in  their  sincerity,  they  should  not  be  received  as 
properly  accredited  or  genuine  professors  at  all,  as 
was  the  case  with  Simon  Magus,  who  was  convicted 
of  hypocrisy  both  of  his  own  words  and  deeds,  and 
was  therefore  not  again  so  far  as  we  are  told, 
esteemed  a  true  professor,  but  whom,  on  the  con- 
trary, we  find  Peter  addressing  in  the  following 
alarming  language,  "Thy  money  perish  with  thee, 
because  thou  hast  thought  that  the  gift  of  God  may 
be  purchased  with  money  thou  hast  neither  part 
nor  lot  in  this  matter."  It  was  by  what  Simon 
Magus  said  and  did  in  offering  money  to  purchase 
the  gift  of  God  that  Peter  convicted  him  of  duplic- 
192 


On  Prince  Ed<ward  Island 


ity,  or  discovered  him  to  be  a  hypocrite,  or  a  mere 
false  professor.  To  the  same  purpose  may  be  ad- 
duced the  example  of  those  of  whom  the  apostle 
speaks  when  he  says,  "For  many  walk  of  whom  I 
have  told  you  before,  and  now  tell  you  weeping  that 
they  are  the  enemies  of  the  cross  of  Christ."  And 
in  the  same  category,  too,  must  be  included  all 
those  who  assume  a  mere  "Outward  form  of  godli- 
ness," but  at  the  same  time  practically  "deny  the 
power  thereof,"  for  by  so  doing  such  persons  are 
simply  convicting  themselves  of  not  being  what  they 
verbally  profess,  and  consequently  from  all  such 
the  church  is  required  to  turn  away  and  to  count 
them  as  nothing  better  than  "heathen  men  and  pub- 
licans." In  short,  none  are  to  be  esteemed  as  sin- 
cere members  of  the  church,  if  they  manifest  a  pre- 
vailing inclination  to  any  kind  of  wickedness,  or  if 
they  do  not  by  the  prevailing  tenor  of  their  daily 
life  evince  a  proper  submission  of  their  personal 
consciences  and  their  personal  possessions  to  the  re- 
vealed authority  of  Christ  as  their  acknowledged 
Lord  and  Master ;  and  also  if  they  do  not  show  an 
honest  desire  to  yield  a  cheerful  obedience  to  his 
divine  will  in  all  things.  "For,"  says  the  Apostle, 
"I  have  written  unto  you  not  to  keep  the  company 
of  any  man  that  is  called  a  brother,  if  he  be  a  forni- 
cator or  covetous,  or  an  idolater,  or  a  railer,  or  a 
drunkard,  or  an  extortioner,  with  such  a  one,  no 
not  to  eat."  "Know  ye  not  that  the  unrighteous 
shall  not  inherit  the  Kingdom  of  God?"  Be  not  de- 
ceived, neither  fornicators,  nor  adulterers,  etc.,  shall 

M  I93 


History  of  Presbyierianism 


inherit  the  Kingdom  of  God.  The  church  is  to  turn 
away,  or  exclude  from  her  membership  all  those 
who  are  lovers  of  their  own  selves,  covetous, 
boasters,  proud,  blasphemers,  disobedient  to  par- 
ents, unthankful  and  unholy.  None  are  to  abide 
in  God's  tabernacle,  even  though  they  may  have 
been  admitted  into  it  under  a  false  profession,  or 
to  abide  in  his  holy  hill,  but  those  "that  walk  up- 
rightly and  speak  the  truth  in  their  hearts."  "He 
only  who  has  clean  hands  and  a  pure  heart,  who 
doth  not  lift  up  his  heart  unto  vanity,  nor  swear 
deceitfully,  shall  ascend  into  the  hill  of  the  Lord  and 
abide  in  his  holy  place."  From  the  above  passages 
of  Scripture  we  learn  how  the  visible  church  of 
Christ  should  be  constituted.  In  further  support  of 
this  point  we  might  refer,  First,  To  the  account 
given  in  the  Old  Testament  of  the  original  founda- 
tion, formation  and  establishment  of  the  church 
itself.  Second,  The  account  given  of  the  history  of 
the  church  under  the  Old  Testament  dispensation. 
Third,  To  the  very  nature  of  church  communion  or 
fellowship.  Fourth,  To  the  Scripture  representa- 
tions made  of  the  church  as  "The  body  of  Christ," 
"The  temple  of  God,"  "The  Spouse  of  Christ,"  etc. 
Fifth,  To  the  distinction  noted  in  the  word  of  God 
between  the  church  and  the  world,  between  believers 
and  unbelievers;  and  Sixth,  To  the  description  of 
those  who  form  the  church  of  Christ  and  are  called 
Christians :  Sons  of  God,  Heirs,  Children  of  God,  as 
justified,  Sanctified,  Saints,  a  Royal  Priesthood,  and 
the  like.  In  short,  the  whole  scope  and  tenor  of 
194 


On  Prince  Ed-ward  Island 


divine  revelation  proceeds  upon  the  assumption  that 
the  primitive  church  was  composed  almost  exclu- 
sively of  such  members  as  have  now  been  described. 
Thus,  for  instance,  the  Apostle  Peter  describes 
church  members  as  having  purified  their  souls  by 
obeying  the  truth  through  the  Spirit — as  being  liv- 
ing stones  built  up  into  a  spiritual  house — an  holy 
priesthood,  a  chosen  generation,  and  as  having  ob- 
tained like  precious  faith.  The  Apostle  Paul  de- 
scribes them  in  equally  characteristic  terms,  as  hav- 
ing been  "called  to  be  saints,"  as  having  "Come  to 
Mount  Zion,"  and  it  seems  to  have  been  more  par- 
ticularly with  reference  to  their  character  in  this 
point  of  view,  that  he  here  declares  in  our  text  that 
he  was  with  the  Colossian  church  "in  Spirit,  joying 
and  beholding  their  order.'' 

Third.  Let  us  now  attend  to  the  office  bearers  ap- 
pointed in  the  church  as  it  was  completely  organized 
or  constituted  under  the  apostolic  example.  When 
Christ  ascended  up  on  high  we  are  told  that  he 
gave  gifts  unto  men,  "And  he  gave  some  to  be 
apostles,  and  some  to  be  prophets,  and  some  evan- 
gelists, and  some  pastors  and  teachers  for  the  per- 
fecting of  the  saints,  for  the  work  of  the  ministry, 
for  the  edification  of  the  body  of  Christ,  till  we 
all  come  in  the  unity  of  the  faith  and  of  the  knowl- 
edge of  the  Son  of  God,  unto  a  perfect  man,  unto 
the  measure  of  the  stature  of  the  fulness  of  Christ." 
"God  hath  set  some  in  the  church,  first  apostles, 
secondly  prophets,  thirdly  teachers,  after  that  mir- 
acles, then  gifts  of  healing,  helps,  governments,  di- 

195 


History  of  Presbyterianism 


versity  of  tongues.  Having  these  gifts  differing  ac- 
cording to  the  grace  that  is  given  unto  us,  whether 
prophesying,  let  us  prophesy  according  to  the  pro- 
portion of  faith,  or  ministering,  let  us  wait  on  our 
ministering,  or  he  that  teacheth,  on  teaching,  or  he 
that  exhorteth,  on  exhortation ;  he  that  giveth,  let 
him  do  it  with  simplicity,  he  that  ruleth,  with  dili- 
gence, he  that  showeth  mercy,  with  cheerfulness." 
It  is  evident  from  these  and  other  passages  of  Scrip- 
ture that  proper  office  bearers  have  been  duly  ap- 
pointed and  invested  with  power  and  authority  for 
conducting  in  an  efficient  manner,  both  the  external 
and  internal  affairs  of  the  Christian  church.  Some 
of  these  office  bearers  are  of  an  extraordinary  kind, 
such  as  apostles,  prophets  and  evangelists,  and 
ceased  with  the  apostolic  age.  When  the  canon  of 
Scripture  was  completed  and  the  gospel  promul- 
gated and  confirmed,  the  necessity  for  such  extra- 
ordinary or  supernatural  gifts  and  office  bearers  was 
practically  superseded.  Others  of  these  office  bear- 
ers, however,  were  ordinary  and  were  consequently 
to  remain  in  the  church  till  the  end  of  time.  Those 
officers  that  are  permanent  are  of  two  classes,  Bish- 
ops and  Deacons.  Thus  the  apostle  in  his  epistle  to 
the  Philippian  Church,  which  was  at  that  time  com- 
pletely organized,  addressed  himself  to  "All  the 
Saints  in  Christ  Jesus  which  are  at  Philippi,  with 
the  Bishops  and  Deacons."  Here  the  saints,  to- 
gether with  the  Bishops  and  Deacons,  are  the  sole 
parties  addressed,  as  constituting  the  regularly  or- 
ganized and  fully  equipped  church  or  congregation 

196 


On  Prince  Edward  Island 


at  Philippi,  and  who,  moreover,  were  the  only  par- 
ties, it  would  appear,  who  either  then  or  at  any  other 
time  ever  entered  into  the  relative  composition  of 
that  church.  These  several  parties  as  here  speci- 
fied evidently  therefore  formed  of  themselves  a  per- 
fect church  corporation  at  that  time — a  complete 
Christian  Association  of  local  believers.  By  the 
expression,  "All  the  Saints,"  is  evidently  meant  the 
ordinary  or  what  we  sometimes  call  the  private  or 
lay  members  of  the  church ;  and  by  the  Bishops  and 
Deacons  are  just  as  plainly  to  be  understood  the 
local  officiating  office  bearers  in  that  church  in  con- 
tradistinction from  those  ordinary  members.  These 
office  bearers  then,  are  all  verbally  and  definitely  and 
entirely  comprehended  under  just  two  classes,  viz., 
"Bishops  and  Deacons,"  although  it  is  also  quite 
evident,  at  the  same  time,  that  there  was  a  plurality 
of  these  included  in  each  class,  or  that  there  existed 
at  the  same  time,  in  the  same  church  or  congrega- 
tion, several  Bishops  and  several  Deacons  who  both 
filled  and  executed  the  respective  duties  of  these 
separate  offices.  Now  as  the  church  at  Philippi  was 
thus  officially  constituted  by  the  most  direct  apos- 
tolic supervision,  so,  we  have  every  reason  to  con- 
clude, were  all  the  other  churches  constructed  which 
were  ever  planted  by  the  Apostles  of  Christ.  For 
if  this  specially  recorded  example  of  the  primitive 
church  at  Philippi  has  any  scriptural  significance  at 
all  it  must  extend  to  all  other  churches  whatever 
subsequently  planted  in  all  places  and  in  all  ages  of 
the  world.     All  other  churches  then,  we  must  pre- 

197 


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sume,  should  be  organized  as  nearly  as  possible  on 
this  same  divinely  recorded  model.  They  should, 
in  the  first  place,  as  we  have  already  seen,  be 
church  of  veritable  saints  with  respect  to  their 
membership;  they  should  be  separate  from  the 
world  and  united  together  among  themselves ;  they 
should  have  two  classes  of  office  bearers  with  a 
plurality  of  serving  members  in  each  of  these 
classes,  and  all  this  for  the  promotion  of  suitable 
order  and  good  government,  as  well  as  for  the  at- 
tainment of  all  the  other  grand  ends  of  true  Chris- 
tian fellowship. 

The  manner  of  electing  these  office  bearers,  set- 
ting them  apart  to  their  several  offices — their  char- 
acter and  qualifications  and  the  various  duties  re- 
quired of  them,  are  all  likewise  clearly  pointed  out 
in  the  same  apostolic  records.  As  to  their  election, 
both  classes  are  to  be  chosen  by  the  members  of 
the  respective  churches  where  they  are  to  officiate. 
This  is  sufficiently  plain  from  a  variety  of  approved 
examples  left  upon  record  in  the  Scriptures  and 
which  consequently  we  must  regard  as  equivalent 
to  an  express  requisition.  Thus,  for  instance,  were 
the  seven  Deacons  chosen  in  the  primitive  church 
at  Jerusalem,  and  thus  also  were  the  other  class, 
the  Bishops,  chosen  in  all  the  other  primitive 
churches  of  which  we  read  in  the  apostolic  writings. 
Those  accordingly  who  are  once  elected  or  chosen 
by  the  regular  members  of  the  churches  over  which 
they  are  required  to  preside,  are  in  the  next  place 
to  be  ordained  or  solemnly  set  apart  to  their  re- 

198 


On  Prince  Edward  Island 


spective  offices  by  prayer  and  fasting  and  "the  lay- 
ing on  of  the  hands"  of  those  already  in  office  before 
them.  In  this  way,  it  is  evident,  were  the  seven 
deacons  just  alluded  to,  set  apart  or  invested  with 
office  in  the  early  church  at  Jerusalem.  Then  the 
twelve  called  the  multitude  of  disciples  unto  them 
and  said,  "It  is  not  reason  that  we  should  leave  the 
word  of  God  and  serve  tables.  Wherefore  brethren 
look  ye  out  among  you  seven  men  of  honest  re- 
port, full  of  the  Holy  Ghost  and  of  wisdom  whom 
we  may  appoint  over  this  business."  Then  the  multi- 
tude, we  are  told,  being  pleased  with  the  request, 
choose  seven  men  and  placed  them  before  the  apos- 
tles, who,  when  they  had  prayed,  laid  their  hands 
on  them.  And  as  the  Deacons  were  thus  set  apart 
so  also  was  the  other  class  of  office  bearers  appointed 
in  a  similar  manner.  In  short,  there  is  not  a  single 
instance  of  ecclesiastical  ordination,  whether  of 
Bishops  or  Deacons,  the  particulars  of  which  are 
anywhere  described  in  the  New  Testament,  which 
was  not  performed  in  the  exact  manner  which  has 
been  now  stated,  that  is,  with  fasting  and  prayer 
and  the  laying  on  of  the  hands  of  those  who  had 
already  preceded  them  in  office ;  and  it  is  further 
abundantly  evident  that  none  were  ever  permitted 
to  take  upon  themselves  either  of  these  offices  by 
their  own  personal  act,  or  without  having  been  thus 
formally  set  apart  by  others  already  invested  with 
due  authority  to  that  end.  The  pointed  injunction 
given  by  Paul  to  Timothy  ought  certainly  to  be 
strictly  observed  on  all  similar  occasions  on  which. 


199 


History  of  Presbyteriantsm 


like  appointments  are  being  made.  "That  which 
thou  hast  learned  of  me  amongst  many  witnesses, 
the  same  commit  to  faithful  men  who  shall  be  able 
to  teach  others  also."  Before  then  any  one  can 
teach,  preach,  rule  or  perform  any  other  official  duty 
in  the  church  in  accordance  with  this  plainly  pre- 
scribed order  of  Christ's  house  he  must  have  proper 
Scriptural  authority  conferred  upon  him  for  that 
purpose. 

But  as  this  valid  election  and  installation  of  legiti- 
mate church  officials  is  thus  concisely  laid  down  in 
Scripture,  so  also  we  have  their  character  and  quali- 
fications described  with  equal  distinctness.  "This  is 
a  true  saying  if  a  man  desire  the  office  of  a  Bishop 
he  desireth  a  good  work.  A  Bishop  must  be  blame- 
less, the  husband  of  one  wife,  vigilant,  sober,  of 
good  behavior,  given  to  hospitality,  apt  to  teach, 
not  given  to  wine,  no  striker,  not  given  to  filthy 
lucre,  patient,  not  a  brawler,  not  covetuous,  one 
ruling  well  his  own  house,  having  his  children  in 
subjection  with  all  gravity.  For  if  a  man  know 
not  how  to  rule  his  own  house,  how  shall  he  take 
care  of  the  church  of  God?"  Moreover,  all  the 
qualifications  demanded  here  of  Bishops  are  like- 
wise required  in  Deacons,  with  the  exception  of 
being  "apt  to  teach,"  and  of  not  being  "a  novice," 
as  may  be  seen  from  the  following  verses  in  the 
same  chapter,  "Likewise  must  the  deacons  be  grave, 
not  double-tongued,  not  given  to  much  wine,  not 
greedy  of  filthy  lucre,  holding  the  mystery  of  faith 
with  a  pure  conscience.    And  let  these  also  be  first 

200 


On  Prince  Edward  Island 


proved,  then  let  them  use  the  office  of  a  deacon, 
being  found  blameless."  Such,  we  are  apprised, 
should  be  the  personal  character  of  all  those  who 
would  fill  worthily  either  of  the  sacred  offices  in 
question.  The  duties  devolving  upon  those  who 
hold  these  offices  are  both  important  and  responsible. 
Than  these  very  duties,  none  which  human  beings 
are  called  upon  to  discharge  can  be  regarded  as 
more  sacred.  The  obligations  which  these  duties 
entail  upon  the  first  class  of  these  office  bearers,  for 
instance,  may  in  a  great  measure  be  inferred  from 
the  very  titles  which  are  given  them  in  the  Scrip- 
tures, such  as  elders,  bishops,  overseers,  leaders, 
presidents,  rulers,  stewards  of  God,  and  the  like, 
which  all  clearly  imply  that  the  office  itself  is  both 
responsible  and  charged  with  many  exceedingly  im- 
portant duties.  On  these,  however,  I  cannot  afford 
to  dwell.  I  shall  just  merely  further  remark  that 
although  the  elder's  and  bishop's  office  is  in  its  main 
and  Scriptural  design  undoubtedly  one  and  the 
same,  yet  it  clearly  implies  and  distinctly  institutes 
the  equally  important  Scriptural  distinction  of  both 
teaching  and  ruling,  and  on  account  of  this  obvious 
distinction  thus  made  between  certain  of  those  per- 
mitted to  occupy  the  office  correspondingly  distinct- 
ive duties  are  necessarily,  to  a  certain  degree,  as 
plainly  required  of  them.  This  is  quite  apparent 
from  the  apostle's  own  injunction,  "Let  the  elders 
who  rule  well  be  counted  worthy  of  double  honor, 
especially  those  who  labor  in  word  and  doctrine." 
All  elders,  therefore,  are  rulers,  but  at  the  same  time 

201 


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there  are  notably  some  who,  besides  ruling,  have 
also  the  additional  charge  of  laboring  "in  word  and 
doctrine."  These  are  the  teaching  elders  whom  we 
find  elsewhere  designated  "the  presidents"  or  angels 
of  the  churches,  and  hence  in  every  properly 
equipped  congregation  we  may  safely  conclude 
there  should  at  least  be  one  of  these  whose  appropri- 
ate prerogative  it  is,  besides  discharging  the  other 
duties  of  this  class,  to  preside  over  all  official  coun- 
cils of  the  eldership  in  general,  over  all  the  constitu- 
tional church  meetings,  courts  and  assemblies;  but 
above  and  beyond  all  else,  whose  most  pressing 
function  it  is  to  labor  faithfully  "in  word  and  doc- 
trine," to  preach  the  gospel  publicly  and  from  house 
to  house,  to  feed  the  flock  of  God  by  dispensing  to 
them  all  the  ordinances  of  his  own  appointment. 
The  duties  of  the  remaining  members  of,  this  order 
is  "to  rule" ;  but  this  includes  in  it  much  more  than, 
it  is  to  be  feared,  is  usually  apprehended  by  a  very 
large  proportion  of  those  who  commonly  occupy 
this  distinctive  branch  of  the  office.  Besides  admit- 
ting and  excluding  individuals  to  and  from  church 
fellowship,  serving  at  the  Lord's  Table,  and  a  few 
other  things  which  officers  of  this  class  ordinarily 
attend  to  in  the  routine  government  of  the  church, 
it  is  also  their  incumbent  duty  as  well  as  their  special 
privilege  to  be  examples  to  the  flock ;  to  watch  for 
souls,  both  by  observing  the  peculiar  dangers  to 
which  they  may  be  exposed  and  also  by  giving 
timely  warning  and  suitable  counsel  to  all  who  may 
at  any  time  stand  in  need  of  their  friendly  Chris- 

202 


On  Prince  Edward  Island 


tian  aid,  to  visit  the  sick  and  afflicted,  converse  and 
pray  with  them,  to  instruct  the  young  and,  in  short, 
to  do  all  they  can  to  aid  the  minister  in  spreading 
the  knowledge  and  love  of  Christ  and  in  taking  the 
practical  oversight  of  the  whole  flock  of  God  of 
which  the  Holy  Ghost  has  made  them  overseers. 
In  like  manner  also  the  "Deacons"  who  constitute 
the  other  prominent  class  of  office  bearers  in  the 
church  have  certain  distinctive  and  important  duties 
and  responsibilities  attached  to  their  special  voca- 
tion in  the  house  of  God.  These  are  the  "managers 
by  the  money  tables" — that  is,  the  financial  affairs 
of  the  respective  congregations  in  which  they  are 
for  this  purpose  appointed ;  and  the  order,  progress 
and  prosperity  of  the  church  itself  depend  in  no 
small  degree  on  this  very  class  and  on  their  faith- 
ful and  efficient  discharge  of  the  duties  with  which 
they  are  thus  personally  entrusted.  For  the  apos- 
tle tells  us  particularly  that  all  those  who  "use  the 
office  of  a  deacon  well  purchase  to  themselves  a 
good  degree,  and  great  boldness  in  the  truth  as  it  is 
in  Christ  Jesus." 

But  I  cannot  dwell  any  longer  on  this  branch  of 
the  subject.  Nor  have  I  space  left  to  point  out  to 
you  the  strong  obligations  resting  on  all  other  mem- 
bers of  the  church  towards  those  who  are  thus  regu- 
larly placed  over  them  in  the  Lord.  They  should 
undoubtedly  acknowledge  them  as  such  "and 
esteem  them  very  highly  for  their  work's  sake." 
They  should  likewise  cheerfully  submit  to  them 
in  all  matters  over  which  their  official  position  gives 


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them  a  legitimate  and  necessary  control  as  mani- 
festly becometh  all  those  who  profess  to  be  the  de- 
voted followers  of  the  meek  and  lowly  Jesus.  But 
beyond  this,  they  should  regularly  provide  for  their 
temporal  support  as  the  Scriptures  themselves  im- 
peratively enjoin,  because  "The  laborer  is  worthy 
of  his  hire." 

When,  therefore,  any  church  or  congregation  is 
found  thus  duly  organized  according  to  divine  ap- 
pointment, and  when,  in  a  spirit  of  true  mutual  love, 
forbearance  and  Christian  activity,  all  these  things 
are  systematically  attended  to,  then,  indeed,  with  the 
apostle,  we  may  well  feel  constrained  to  behold  with 
unfeigned  joy  and  abundant  admiration  the  un- 
doubted order,  correct  government  and  pure  Scrip- 
tural discipline  of  that  particular  church.  Now, 
as  professed  Presbyterians,  we,  of  course,  entertain 
the  belief  that  that  special  branch  of  the  Christian 
Church  to  which  we  ourselves  belong,  in  as  far  as 
we  are  able  to  judge,  has  probably,  if  not  indeed 
more  than  probably,  adhered  to  the  strict  require- 
ments of  those  plain  Scriptural  examples  which  we 
have  just  been  considering,  in  a  much  closer  degree 
than  any  other  Christian  society  or  church  organiza- 
tion of  whose  existence,  at  least,  we  ourselves  have 
any  practical  or  personal  knowledge.  Its  framers, 
in  our  conscientious  opinion,  have  most  certainly  en- 
deavored to  follow  this  precise  Scriptural  pattern, 
and  have  adhered  to  those  same  Scriptural  stand- 
ards quite  as  closely  perhaps  as  it  is  possible  to  esti- 
mate correctly  what  these  standards  really  are. 

204 


On  Prince  Edward  Island 


Let  it,  however,  be  distinctly  understood,  that  as 
professed  Presbyterians  we  assume  this  firm  posi- 
tion, and  this  frank  confession  of  it,  not  from  the 
slightest  spirit  of  self  adulation  on  our  own  part, 
which  would  be  something  entirely  out  of  place  in 
such  a  connection  as  this,  but  on  the  contrary, 
simply  and  solely  from  what  we  unhesitatingly  con- 
ceive to  be  in  themselves  most  obviously  the  plain 
and  unvarnished  facts  of  the  case.  Some  of  our 
Episcopal  brethren,  it  is  true,  although  for  the  most 
part  candidly  admitting  that  elder  and  bishop 
were  thus  originally  used  as  we  have  already  pointed 
out  in  the  primitive  New  Testament  church  as 
strictly  interchangeable  or  as  synonymous  terms, 
and  hence  at  that  early  day  must  unquestionably 
have  denoted  one  and  the  same  office,  yet  assert  that 
very  shortly  after  the  time  of  the  apostles,  if  not  with 
and  by  their  personal  consent,  this  primitive  order 
of  things  was  practically  changed,  and  the  Episcopal 
form  of  church  government  which  they  maintain 
was  permanently  substituted  in  its  place.  For  this 
most  unwarranted  assumption,  however,  they  can- 
not find  the  slightest  countenance  in  Scripture  itself. 
It  is  only  necessary  to  say,  in  order  to  completely 
refute  it,  that  of  itself  it  merely  embodies  a  very 
wicked  example  of  going  decidedly  "Beyond  what 
is  written."  Here,  if  anywhere,  we  are  sacredly 
bound  to  take  revealed  truth  or  real  Scripture  narra- 
tive just  exactly  as  we  find  it,  and  without  seeking 
to  uphold  any  prepossessions  or  preferential  schemes 
of  our  own,  submitting  ourselves  both  lovingly  and 

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reverently  to  its  inspired  dictum.  No  less,  indeed,  in 
matters  of  practice  than  of  doctrine  must  we  ever 
unhesitatingly  bow  to  its  unerring  authority,  and 
more  especially  so  in  every  thing  which  may  possibly 
pertain  to  the  right  management  of  the  house  of 
God.  We  must  never  forget  that  in  reference  to  all 
things  extraneous  to  that  house  our  Saviour  him- 
self has  positively  commanded,  "Take  these  things 
hence."  So  too,  Roman  Catholics  claim  that  they 
have  tradition  as  well  as  revelation  to  guide  them 
in  this  as  in  many  other  ecclesiastical  affairs.  But 
nowhere  in  the  New  Testament  do  we  find  any 
tradition  or  oral  information  of  any  kind  mentioned 
as  binding  on  any  parties  whatever  save  on  those 
only  who  had  received  them  directly  from  the  lips 
of  those  by  whom  they  were  originally  propounded 
and  with  regard  to  which,  at  the  time,  there  could 
have  been  no  possibility  of  any  mistake.  This,  how- 
ever, is  an  entirely  different  matter  from  giving  heed 
to  traditions  falsely  so  called,  professing  to  have 
come  down  to  us  second-handed,  from  mouth  to 
mouth  through  many  successive  generations,  and 
which  manifestly  on  this  account,  if  even  they  could 
be  proved  to  have  ever  possessed  any  real  founda- 
tion in  facts,  must  long  ere  this  have  become  so  ut- 
terly perverted  as  to  have  completely  lost  all  pre- 
tense whatever  to  genuine  authenticity,  and  to 
be  now  at  least  destitute  of  the  very  smallest 
vestige  of  reliability.  All  such  pretended  traditions 
can  no  more,  therefore,  stand  the  test  of  the  every- 
day experience  of  ordinary  common  sense  than  of 

206 


On  Prince  Edward  Island 


the  infinitely  higher  touch-stone  of  actual  revelation 
itself. 

"But  now  we  have  a  more  sure  word  of  prophecy 
to  which  ye  do  well  that  ye  take  heed,  as  to  a  light 
shining  in  a  dark  place,  even  until  the  day  dawn 
and  the  day  star  arise  in  your  hearts."  This  writ- 
ten word  is,  therefore,  most  emphatically  our  only 
infallible  rule  because  it,  and  it  alone,  is  divine,  and 
from  its  clearly  recorded  decisions  there  can  posi- 
tively be  no  subsequent  appeal;  and  here  in  this 
present  connection  if  anywhere  those  decisions  are 
abundantly  plain.  Itself  evidently  admits  of  no 
officiating  sacerdotal  order  whatever  under  the  New 
Testament  dispensation,  no  complex  ritualistic 
forms  or  ceremonies,  no  vain  oblations,  no  sacrificial 
performance  of  the  mass,  no  prescribed  vestments, 
no  mitered  cardinals,  no  archbishops  or  popes,  no 
prelatic  sacerdotalism  of  any  description  whatever, 
to  dictate  imperiously  to  the  true  Christian  Church, 
or  in  any  other  improper  way  to  lord  it  over  God's 
own  chosen  heritage.  No,  but  in  diametrical  oppo- 
sition to  all  this  it  plainly  and  positively  assures  us 
that  the  Lord  Jesus  Christ  himself,  that  Great  Shep- 
herd of  the  sheep,  and  sole  "High  Priest  of  our 
profession,"  did  himself  long  since,  "in  the  fulness 
of  time"  even  eighteen  hundred  years  ago,  in  his 
own  Sovereign  love  and  mercy,  and  by  one  grand 
and  unaided  act  of  his  own,  "for  of  the  people  there 
was  none  with  Him,"  by  one  ever  adorable,  supreme, 
mighty,  final,  all-sufficient  sacrifice  of  himself  for- 
ever make  an  end  of  sin,  "forever  perfected  all  them 


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History  of  Presbyterianism 


that  are  sanctified" ;  and  when  he  had  thus,  by  one 
final,  and  because  divine,  perfect  and  eternal  offer- 
ing of  Himself,  "forever  purged  our  sins,"  we  arc 
distinctly  told  that  "he  sat  down  on  the  right  hand 
of  the  majesty  on  high."  There  can  now  therefore 
never  hereafter  be  any  other  possible  sacrificial  of- 
fering or  pretended  auxiliary  offering  of  any  de- 
scription whatever  made  for  sin. 

Everything  propitiatory,  to  the  very  last  drop  of 
incarnate  blood,  has  thus  already  been  shed,  once 
for  all,  and  no  imaginable  repetition  or  subsequent 
renewal  of  that  perfectly  "finished"  act  can  ever 
again  in  the  history  of  this  world  or  in  the  ex- 
perience of  our  race  be  permitted  to  occur.  The 
Romish  "Sacrifice  of  the  mass,"  as  it  is  called,  can 
then  be  actually  nothing  short  of  an  unmitigated  and 
perpetual  insult  to  the  God  of  heaven.  No  imaginary 
human  priests  can  have  any  share  whatever  in  the 
absolutely  single  handed  and  wholly  indivisible 
sacrifice  of  the  Lord  Jesus  Christ.  That  work  is 
now,  has  been  and  must  ever  remain  his  own.  In 
reference  to  his  great  mediatorial  work  more  than 
anywhere  else  has  he  declared  "I  am  the  Lord  and 
my  glory  will  not  give  to  any  other."  On  this  all- 
important  point  the  Scriptures  of  truth  leave  not 
the  smallest  room  for  dispute.  The  great  work  of 
human  redemption  is  by  them  repeatedly  pronounced 
forever  complete,  and  consequently  the  only  part 
now  left  for  us,  as  they  likewise  distinctly  point  out 
— the  only  work  in  which  we  can  have  any  active 
share — is   simply   that   of   proclaiming   aloud   this 

208 


On  Prince  Edward  Island 


mighty  soul  saving  truth,  this  glorious  consumma- 
tion of  divine  love  and  mercy  to  our  sinful  and  per- 
ishing fellow  men:  "Go  ye  into  all  the  world  and 
preach  the  gospel  to  every  creature,  baptizing  them 
in  the  name  of  the  Father  and  the  Son  and  the  Holy 
Ghost;  and  lo,  I  am  with  you  alway  even  unto  the 
end  of  time."  And  in  endeavoring  to  fulfill  this  great 
commission  we  must,  at  the  same  time,  without  fail, 
take  his  own  word,  and  that  word  alone,  for  our 
constant  companion  and  guide,  for  our  real  man 
of  counsel  in  all  spiritual  things,  for  it  has  been 
graciously  given  us  for  this  very  purpose,  for  it  is 
written,  "All  Scripture  is  given  by  inspiration  of 
God  and  is  profitable  for  doctrine,  for  reproof,  for 
correction,  for  instruction  in  righteousness,  that  the 
man  of  God  may  be  perfect,  thoroughly  furnished 
unto  all  good  works."  This  is  the  whole  design  of 
the  Scripture,  which  must  accordingly  be  abundantly 
sufficient  as  thus  given  by  Christ  himself  for  our 
constant  guidance  in  all  things  concerning  the  cor- 
rect government  of  his  own  church,  by  his  own  re- 
deemed followers  in  every  age  of  time.  "To  the 
law  and  to  the  testimony  if  they  walk  not  according 
to  this  rule  it  is  because  there  is  no  light  in  them." 
Fourth.  I  should  now  have  shown  you  that  the 
true  order  of  Christ's  Church  appears  and  only  ap- 
pears when  no  lawgiver  but  Christ  himself  is  recog- 
nized in  all  matters  of  religion,  and  when  no  author- 
ity in  spiritual  things  is  acknowledged  by  the  mem- 
bers and  office  bearers  of  the  church  but  the  sacred 
oracles  of  Scripture,  and  thus  have  proved  to  you 


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that  the  special  forms  or  modes  of  Church  Govern- 
ment that  ought  to  be  adopted  in  all  Christian  com- 
munities should  ever  correspond  as  nearly  as  possible 
to  that  which  has  been  prescribed  by  Christ  himself, 
her  only  divine  King  and  Head,  and  that  all  the  laws 
which  thus  relate  to  church  government  here  on 
earth,  as  well  as  to  all  the  matters  of  faith  and 
practice,  worship  and  discipline  should  unquestion- 
ably be  as  clearly  deducible  as  possible  from  the  un- 
mistakable directions  of  those  same  sacred  and  in- 
spired oracles  themselves,  for  Jesus  Christ  is  the 
only  real  king  and  head  of  his  own  church.  The 
sacred  oracles  are  the  only  sure  rule  of  faith  and 
practice,  and  these  of  themselves  are  entirely  suf- 
ficient to  direct  in  all  things  pertaining  to  faith  and 
practice  or  to  the  teachings,  order  and  guidance  or 
government  of  this  church  itself,  not  only  as  a 
whole,  but  even  as  any  particular  branch,  fragment 
or  congregation  into  which,  for  many  obvious  rea- 
sons, it  may  be  found  expedient  to  have  it  sub- 
divided. "The  law  of  the  Lord  is  perfect,  making 
wise  the  simple;  the  statutes  of  the  Lord  are  true 
and  righteous  altogether.  More  to  be  desired  are 
they  than  gold ;  yea,  much  fine  gold,  and  in  keeping 
of  them  there  is  great  reward."  Hence  it  is  that 
God's  faithful  professing  people,  in  every  age  and 
under  all  possible  circumstances,  can  apply  directly 
to  his  own  blessed  word — his  own  inspired  oracles 
—as  their  all  sufficient  directory,  or,  as  the  Psalmist 
has  beautifully  described  it,  as  constituting  in  itself 
their  constant,  never  failing  resort,  even  as  a  "lamp 

210 


On  Prince  Edivard  Island 


to  their  feet  and  a  light  to  their  path";  "and  a 
highway  shall  be  there  and  a  way,  and  it  shall  be 
called  the  way  of  holiness;  the  unclean  shall  not 
pass  over  it,  but  it  shall  be  for  these :  the  wayfaring 
men  though  fools  shall  not  err  therein."  "The  en- 
trance of  thy  word  giveth  light." 

But  I  have  not  time  to  dwell  longer  upon  any  of 
these  interesting  points.  I  shall  therefore  now  con- 
clude very  briefly  by  calling  upon  you  as  a  profess- 
ing Christian  Church  to  endeavor  to  conform  in  all 
things  to  that  order  which  Christ  himself  has  mani- 
festly appointed.  Whereunto  ye  have  already  at- 
tained in  this  same  order,  see  that  ye  diligently 
adhere  to  it,  and  in  any  respect  in  which  you  may 
still  be  deficient,  or  whereunto  you  may  not  yet 
have  fully  attained,  see  to  it  that  ye  now  forthwith 
endeavor  to  set  promptly  "in  order"  those  things 
that  are  wanting.  "Be  ye  followers  of  God  as  dear 
children — followers  of  the  Lord  himself  and  of  his 
inspired  Apostles,  and  thus  followers  of  the  churches 
of  God  which  were  in  Christ  Jesus"  in  those  early 
times  in  which  the  apostles  lived,  and  in  which  both 
by  their  precept  and  by  their  example  they  have 
left  us  such  graphic  instructions  and  such  sublime 
models  for  our  present  imitation  and  support  and 
our  future  spiritual  and  eternal  welfare.  "Hold  fast 
therefore  that  form  of  sound  words"  with  which 
you  have  thus,  by  the  special  grace  of  God,  been 
so  efficiently  provided.  Follow  in  all  things  the 
pattern  thus  laid  down  in  the  divine  word  itself. 
"The  forms  of  the  house  written  in  your  sight,  and 

211 


History  of  Presbytertanism 


the  fashion  thereof,  and  the  goings  out  thereof,  and 
the  comings  in  thereof,  and  all  the  forms  thereof, 
and  all  the  ordinances  thereof,  and  all  the  laws 
thereof,  and  keep  the  whole  form  thereof  and  all  the 
ordinances  thereof  and  do  them."  "Thus  saith  the 
Lord,  stand  ye  in  the  ways  and  see  and  ask  for  the 
old  paths,  where  is  the  good  way,  and  walk  therein 
and  ye  shall  find  rest  to  your  souls."  "Ever  sanctify 
therefore  in  your  hearts,"  as  the  Apostle  Peter 
directs,  "Christ  Jesus  the  Lord  and  be  always  ready 
to  give  an  answer  to  every  man  that  asketh  of  you 
a  good  reason  of  the  hope  that  is  in  you."  And 
may  the  Father  of  lights  and  the  God  of  all  grace 
himself  so  bless  to  your  hearts  and  mind  the  study 
of  his  own  divine  word  that  you  may  all  be  en- 
abled not  only  to  find  the  right  way,  but  to  walk 
with  perfect  heart  and  willing  mind  fearlessly, 
steadily  and  consistently  therein.  Remember,  not- 
withstanding all  we  have  now  said,  that  even  al- 
though anyone  of  you  should  belong  to  the  most 
faultlessly  regulated  and  most  perfectly  governed 
church  on  earth,  and  yet  not  really  yourself  be  a 
member  of  the  only  true  church  of  God  whose 
names  are  written  in  heaven,  such  a  mere  formal 
church  connection  can  avail  you  nothing  whatever 
in  the  great  day  of  accounts,  when  the  Lord  Jesus 
shall  come  in  person  to  be  glorified  in  his  holy 
angels  and  in  all  his  true  and  genuine  followers 
among  mankind.  See  to  it  then,  without  delay,  that 
your  names  are  all  written  in  the  Lamb's  Book  of 
Life,  and  that  you  are  fully  ready  at  any  moment 

212 


On  Prince  Edward  Island 


to  take  up  your  cross  and  follow  him  whithersoever 
he  goeth.  Make  sure  that  you  are  honestly  his  now 
in  whatever  branch  of  his  militant  church  you  may 
at  present  be  ranked  here  below,  and  then  you  shall 
be  certain  of  a  royal  welcome  hereafter,  even  with 
that  glorious  church  itself  of  the  first-born  above, 
which  we  are  assured  shall,  in  God's  own  appointed 
time,  shine  forth  all  complete  in  her  glorified  bridal 
attire  "fair  as  the  moon,  clear  as  the  sun  and  terrible 
as  an  army  with  banners ;"  and  for  this  end  may 
God  bless  to  you  the  preaching  of  his  own  word, 
and  to  his  name  be  all  the  praise.    Amen. 


213 


History  of  PresbyterUnism 


CHAPTER  XXIV. 

SERMON  BY  REV.  GEORGE  SUTHERLAND,  D.  D.,  IN  1857. 

Luke  xix :  41 :  "And  when  he  was  come  near  he 
beheld  the  city  and  wept  over  it." 

The  sight  of  the  eye  affects  the  heart.  Would  you 
have  your  mind  filled  with  a  delightful  sense  of  the 
beauty  and  magnificence  of  God's  creation?  Then 
stay  not  in  the  thronged  city,  tarry  not  in  tabernacles 
of  clay ;  go  stand,  as  the  morning  sun  pours  its  bril- 
liant rays  over  the  earth,  on  some  eminence  over- 
looking the  gardens  and  fields,  the  valleys  and 
lawns.  There  your  souls  may  bask  in  the  fra- 
grance of  delight,  while  scenes  of  beauty,  of  peace, 
of  plenty  lie  spread  out  before  you.  Would  you 
know  the  horrors  of  war?  Go  and  walk  through 
the  battlefield,  see  the  mangled  bodies,  the  gaping 
wounds,  the  distorted  features,  the  desolation  and 
ruin  and  woe  on  every  side,  and  hard  must  be  the 
heart  that  is  not  pained  to  the  core  at  such  a  sight. 

Would  you  see  the  dangers  of  the  deep?  Rove 
not  upon  the  sea  when  its  surface  is  unruffled  by 
winds,  when  it  lies  smiling  at  the  close  of  a  sum- 
mer day;  but  stand  on  the  beach  when  the  waters 
of  the  ocean  are  lashed  by  fierce  and  howling  win- 
try winds;  or  look  on  that  stranded  bark  with  the 
living  cargo,  a  throng  of  agonized,  distressed  and 
dying  mortals.  No  escape  is  possible ;  night  is  com- 
ing on,  the  storm  thickens ;  no  boat  can  come  or  go. 
214 


On  Prince  Edward  Island 


Their  case  is  hopeless,  death  is  staring  them  in  the 
face.  What  feelings  arise  in  your  mind  when  your 
eyes  rest  on  such  a  scene  ?  What  shall  be  the  feel- 
ings of  those  who  gaze  on  the  second  coming  of  the 
Lord  Jesus  Christ?  Then  the  eye  shall  affect  the 
heart.  It  shall  be  overwhelmed  with  anguish  or 
filled  with  joy.  Sometimes  the  object  seen  may 
suggest  what  is  affecting.  The  stillness  and  beauty 
of  a  summer  evening  sky  may  suggest  the  calm 
glory  of  heaven  and  that  may  ravish  the  soul ;  or 
the  sight  of  a  furnace  may  suggest  the  pit  of  per- 
dition and  this  thought  may  cloud  the  soul  in  gloom 
and  terror. 

Jesus  saw  the  city;  the  sight  suggested  its  state 
and  revealed  the  future,  his  soul  is  saddened,  he 
paused,  he  thought,  he  wept.  This  incident  is  very 
instructive.  Let  me  present  its  lessons  by  showing 
you. 

First.  The  sight  beheld.  What  was  it  that  af- 
fected our  Lord  ?  WTas  it  the  external  appearance 
of  Jerusalem?  Jerusalem  was  beautiful  and  now 
on  an  evening  in  April,  and  filled  with  people,  and 
just  before  the  feast,  must  have  been  charming.  But 
ah,  he  saw  a  privileged  city.  Where  in  all  the  earth 
was  there  a  city  so  highly  favored  ?  The  worship  of 
God  in  it  for  over  one  thousand  years,  saved  often 
by  the  stretched  out  arm  of  Jehovah ;  long  spared, 
long  blessed,  long  favored.  But  he  saw  it  a  Christ- 
despising  city.  There  at  first  dwelt  that  murderer 
that  ordered  the  infants  to  be  slain  that  the  infant 
king  might  perish  with  them;  there  dwelt  the  chief 

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priests  and  rulers  that  sought  to  slay  him ;  there  his 
message  was  despised,  his  person  insulted,  his  doc- 
trines maligned,  his  name  cast  out  as  evil.  They 
despised  their  long  promised  deliverer — the  glory 
of  their  nation,  the  offspring  of  their  great  King 
David,  the  Saviour  of  man,  the  Son  of  God.  Where 
he  ought  to  be  loved  he  was  hated ;  where  he  ought 
to  be  welcomed,  he  was  ready  to  be  stoned.  He 
saw  in  Jerusalem  a  hardened  and  impenitent  city. 
When  you  gaze  upon  the  barren  rock  or  desert  sand 
you  have  no  hope  of  its  fertility.  Here  was  a  city 
the  men  of  which  were  hardened  under  the  kindest 
and  most  blessed  influences,  a  region  harder  than 
all  around,  a  desert  waste  on  which  you  would  cast 
seed  in  vain.  A  feeling  of  grief  and  disappointment 
must  have  been  felt  when  this  impression  rested  on 
the  mind.  The  living  stream  flowed  through  their 
city  and  they  rejected  it. 

He  gazed  upon  a  doomed  city.  Long  incensed 
justice  had  pronounced  the  sentence,  the  sword  was 
made  ready  for  the  slaughter.  Doomed  for  crimes 
untold,  by  God  himself,  for  guilt  never  equalled,  to 
punishment  never  to  be  surpassed  on  earth,  to  be- 
come a  moral  desolation  from  which  God's  presence 
would  be  withdrawn ;  the  Romans  would  come  and 
the  blood  of  the  righteous  would  be  avenged. 

Secondly.  The  language  of  those  tears.  Tears 
have  tongues.  They  speak  powerfully.  When  all 
language  fails,  tears  have  prevailed.  They  have 
saved  the  captive  from  bondage,  the  prisoner  from 
death,  the  guilty  from  condemnation,  they  have  re- 

216 


On  Prince  Edward  Island 


laxed  the  grasp  of  the  robber  and  stayed  the  stroke 
of  death.  Stand  and  gaze  on  the  tears  of  this  God- 
man  as  they  roll  down  his  cheeks,  as  he  grieves  over 
this  wicked  city.  Do  you  wonder  at  these  tears? 
Think  of  him  who  listened  to  Moses  interceding,  of 
him  who  spoke  in  Isaiah,  Hosea,  Ezekiel.  Ah,  this 
is  the  man.  His  tears  bespeak  his  identity.  But 
what  do  they  say  ?  Listen.  They  tell  his  deep  com- 
passion. How  deep!  No  cries  for  vengeance,  no 
indifference  as  to  their  sufferings,  although  they 
were  his  wicked  enemies,  his  maligners,  his  mur- 
derers. Oh,  it  is  a  man  weeping  not  for  his  friends, 
not  for  his  kindred,  not  for  his  home ;  but  oh,  amaz- 
ing love,  for  the  worst  of  his  enemies.  He  came  to 
this  earth  to  save  the  lost,  to  live  a  holy  life,  al- 
though attended  by  angels  in  glory  above,  to  suffer, 
to  die.    This  was  compassion. 

But  these  tears  tell  us  further  that  his  arm  would 
have  saved,  that  his  merits  would  have  been  theirs, 
that  his  all  should  be  given  if  they  would  accept  his 
assistance.  Yes,  these  tears  were  sincere.  Can  we 
weep  for  those  whom  we  will  not  help?  No,  we 
help  those  for  whom  we  weep.  So  with  Jesus. 
Those  tears  tell  us  that  Jesus  would  gladly  have  ex- 
erted his  power  in  their  behalf,  welcomed  them  into 
his  fold,  given  them  a  victory  over  all  their  foes, 
and  raised  them  to  everlasting  renown.  Those  tears 
also  tell  us  that  effort  is  now  hopeless.  We  weep 
when  the  physician  tells  us  the  patient  must  die, 
there  is  no  hope;  we  weep  when  the  boat  has  re- 
turned without  the  man  fallen  overboard,  when  the 
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name  of  the  loved  one  cannot  be  found  among  the 
survivors.  The  voice  of  mercy  is  now  in  vain,  for 
all  warnings  have  been  despised,  all  means  have 
failed;  servant  after  servant  has  been  sent,  last  of 
all  appears  the  heir.  He  is  to  be  tried  and  slain.  His 
death  is  already  determined  upon.  When  Jesus 
gives  up  none  else  need  attempt.  Here,  then,  are 
souls  bent  on  destruction,  and  the  Saviour  has 
turned  his  back  on  them  to  leave  them  to  their  fate. 

These  tears  also  tell  us  that  the  loss  of  the  men 
of  Jerusalem  was  very  great.  It  was  no  trifle  that 
called  forth  those  tears.  We  weep  not  at  small 
losses.  We  weep  not  for  what  may  be  easily  re- 
paired. The  Soul !  The  Soul !  Who  may  tell  its 
worth?  Who  may  tell  its  sufferings?  Only  the 
Redeemer  of  souls  knows  its  worth.  Here  he  saw 
it  sink  down,  down,  far  into  hell.  Had  you  built  a 
palace  at  great  cost  you  might  weep  by  seeing  it  de- 
voured by  flames.  Or  did  you  see  a  gallant  ship  go 
down  with  all  on  board  into  the  yawning,  seething 
whirlpool,  you  would  shriek  as  well  as  weep.  Oh, 
then  will  you  wonder  why  Jesus  wept  at  seeing  Jeru- 
salem go  down,  deeper  far  than  Sodom,  down  to  the 
lowest  depths  of  hell  ? 

Thirdly.  The  legitimate  objects  for  tears.  For 
whom  do  you  weep?  You  weep  for  the  enslaved, 
for  those  who  groan  under  bondage;  you  weep  for 
the  afflicted  who  pine  in  agony  and  toss  in  pain  and 
suffering ;  you  weep  for  the  bereaved  who  have  car- 
ried dear  friends  to  their  grave,  and  who  shall  see 
their  face  no  more.    Nor  are  these  the  only  objects 

218 


On  Prince  Edward  Island 


for  whom  you  mourn.  No,  no,  weep  for  Satan's 
captive,  weep  for  him  who  goes  decoyed  down  to 
the  slaughter  house,  legions  of  hell  guarding  his 
steps  lest  he  should  escape;  weep  for  him  who  is 
driven  on  by  angry  winds  on  a  lee  shore,  vile  pas- 
sions hurrying  him  on  to  certain  ruin. 

Weep  for  him  for  whom  the  world  makes  merry ; 
for  him  who  receives  the  applause  of  thousands,  but 
who  is  under  the  curse  of  God,  for  him  who  is  rich 
in  this  world's  goods,  but  is  poor  in  the  treasures  of 
heaven,  for  him  who  has  no  God  as  his  portion  on 
earth  ;  no  Saviour  but  gold ;  no  home  but  tabernacles 
of  clay. 

Weep  for  the  dead  professor,  at  ease  in  Zion ;  dead 
in  the  garden  of  God ;  cold  in  the  midst  of  the  beams 
of  the  sun ;  believing  in  a  lie ;  deceiving  his  own 
soul ;  calling  God  his  Master  while  he  serves  the 
devil ;  sits  at  the  Lord's  table  and  works  and  fights 
under  Satan's  banner.  Oh,  how  great  will  be  his 
disappointment  if  his  eyes  are  not  opened.  Weep 
for  him,  pray  for  him. 

Weep  for  those  who  neglect  the  great  salvation. 
Oh,  weep  for  them.  They  neglect  God,  they  grieve 
the  Holy  Spirit,  they  slight  Jesus  Christ.  They  cast 
away  the  finest  gold  that  they  may  gather  stubble, 
they  despise  the  clear  stream,  that  they  may  seek 
the  stagnant  pond.  They  rush  past  heaven  that  they 
may  stumble  into  hell.  They  turn  their  back  upon 
Christ  that  they  may  follow  the  devil.  Oh,  the  mad- 
ness !  Oh,  the  danger !  Oh,  the  death !  Oh,  the 
eternal  damnation  of  such.     Can  any  one  wonder 

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History  of  Presbyterianism 


that  Jesus  wept  when  he  looked  upon  a  whole  city 
of  hardened  and  impenitent  sinners;  that  the  great, 
tender,  compassionate  heart  of  the  Saviour  should 
have  been  filled  with  grief,  sorrow  and  bitter  disap- 
pointment at  the  state  and  doom  of  that  highly 
favored  city?  Those  tears  seemed  to  say,  how  can 
I  give  thee  up,  O  Jerusalem?  He  loved  them  from 
the  first  and  even  now,  if  they  would  turn  away 
from  their  sin  unto  the  Lord,  he  would  "have  mercy 
upon  and  abundantly  pardon  them."  Let  us  rejoice 
that  we  have  not  a  Saviour  who  cannot  be  touched 
with  a  feeling  of  our  infirmities,  but  who  was  in  all 
things  tempted  like  unto  us,  and  who  knows  how  to 
succor  them  that  are  tempted  or  tried — and  with 
implicit  confidence  let  us  cast  ourselves  upon  the 
mercy  of  God  in  Christ,  crying,  "Lord,  save  us  or 
we  perish."    Amen. 


220 


On  Prince  Edivard  Island 


CHAPTER  XXV. 


THE  ABRAHAM IC  COVENANT. — A  SERMON  PREACHED 
BY  REV.  DONALD  M 'DONALD  IN  ORWELL,  P.  E.  L, 
1826. 

Text — Gen.  xxii:  15-18:  "And  the  angel  of  the 
Lord  called  unto  Abraham  out  of  heaven  the  second 
time  and  said,  by  myself  have  I  sworn,  saith  the 
Lord,  for  because  thou  hast  done  this  thing,  and  hast 
not  withheld  thy  son,  thine  only  son,  that  in  bless- 
ing I  will  bless  thee,  and  in  multiplying  I  will  multi- 
ply thy  seed  as  the  stars  of  heaven,  and  as  the  sand 
which  is  on  the  seashore ;  and  thy  seed  shall  possess 
the  gate  of  thine  enemies,  and  in  thy  seed  shall  all 
the  nations  of  the  earth  be  blessed,  because  thou 
hast  obeyed  my  voice." 

"Abraham  saw  the  day  of  the  Lord  afar  off,  and 
was  glad,  because  as  his  seed,  Christ  was  promised 
in  the  covenant  which  God  made  with  him.  Now  to 
Abraham  and  his  seed  were  the  promises  made.  He 
saith  not,  and  to  seeds,  as  of  many,  but  as  of  one,  and 
to  thy  seed,  which  is  Christ."  Gal.  iii :  16.  In  this, 
therefore,  we  see  the  twofold  nature  of  the  cove- 
nant, the  promise  first  held  out  to  Abraham  and  his 
seed  which  is  Christ,  and  afterwards  to  Abraham 
and  his  lineal  descendants,  in  perpetuity,  during  the 
permanence  of  the  Mosaic  dispensation;  but  after 
the  close  of  the  typical  dispensation,  to  Abraham  and 

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History  of  Presbyterianism 


his  spiritual  seed  in  Christ.  "For  he  is  not  a  Jew 
which  is  one  outwardly ;  neither  is  that  circumcision 
wh'  :h  is  outward  in  the  flesh ;  but  he  is  a  Jew  who 
is  one  inwardly,  and  circumcision  is  that  of  the  heart, 
in  the  spirit,  and  not  in  the  letter,  whose  praise  is  not 
of  men  but  of  God."  Circumcision  is  the  sign  and 
seal  of  the  covenant  in  its  twofold  form  and  charac- 
ter. The  one  made  with  hands  in  the  flesh,  and  the 
other  made  without  hands  in  putting  off  the  body  of 
the  sins  of  the  flesh  by  the  circumcision  of  Christ — 
the  one  outward  in  the  flesh  and  the  other  inward  of 
the  heart,  of  the  spirit  and  not  in  the  letter.  In  this 
then  we  see  the  transition  from  one  dispensation  to 
another.  "In  that  he  saith  a  new  covenant.  He 
hath  made  the  first  old.  Now  that  which  decayeth 
and  waxeth  old  is  ready  to  vanish  away."  Heb. 
viii:  13 :  "For  Christ  is  the  end  of  the  law  for  right- 
eousness to  every  one  that  bclieveth."  We  have  now 
a  view  of  two  dispensations  greatly  differing  in  na- 
ture and  character,  called  "Mosaic  dispensation"  and 
"Gospel  dispensation" — the  one  the  ministration  of 
death  and  condemnation,  and  the  other  the  ministra- 
tion of  the  spirit  and  of  righteousness.  The  first  was 
the  ministration  of  death,  because  death  was  minis- 
tered to  every  victim  for  sacrifice  which  was  yearly 
offered  for  the  sins  of  the  people,  according  to  the 
Mosaic  law ;  and  because  the  high  priest  of  the  Jews 
entered  in  once  every  year,  not  without  blood  which 
he  sprinkled  for  himself  and  for  the  sins  of  the  peo- 
ple, thus  making  remembrance  of  sin  every  year ;  but 
when  Christ  died  for  our  sins  he  abolished  death, 

222 


On  Prince  Edward  Island 


and  brought  life  and  immortality  to  light  through 
the  gospel,  made  an  end  of  sin,  and  brought  in  ever- 
lasting righteousness,  so  that  God  says  "their  sins 
and  iniquities  will  I  remember  no  more  for  ever." 
Thus,  then,  Christ  hath  by  one  offering  perfected 
forever  them  who  are  sanctified. 

When  Christ  was  about  to  suffer  he  declared  that 
his  kingdom  was  not  henceforth  of  this  world,  and 
by  drawing  an  inference  from  the  word  henceforth 
we  understand  him  as  intimating  that  his  kingdom 
was  until  then  of  this  world — we  also  understand 
him  as  meaning  the  Mosaic  dispensation  kingdom, 
as  his  kingdom  that  was  of  this  world ;  and  the  king- 
dom that  was  not  of  this  world  to  signify  the 
gospel  dispensation  kingdom — the  spiritual  kingdom 
of  grace.  He  ruled  and  reigned  during  the  contin- 
uance of  the  Mosaic  dispensation  by  laws  and  ordi- 
nances of  divine  framing  and  institution,  by  the  min- 
istry of  priests  and  Levites,  and  such  other  officers, 
judges  and  kings  as  the  exigencies  of  the  kingdom 
did  require,  according  to  the  requisitions  of  the  Mo- 
saic law,  which  was  given  by  the  ministration  of 
angels  in  the  hand  of  a  Mediator ;  but  that  kingdom 
with  its  typical  ritual  and  Mosaic  observances  was 
drawing  to  a  close — it  was  decayed  and  waxen  old, 
and  was  ready  to  vanish  away,  to  make  room  for  a 
better  and  everlasting  kingdom  which  shall  not  fade 
or  decay,  or  vanish  away  for  ever.  The  glory  of  the 
first  was  passing  away,  that  the  glory  of  the  second 
might  be  made  to  appear.  "But  if  the  ministration 
of  death,  written  and  engraven  in  stones,  was  glori- 

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History  of  Presbyterianism 


ous,  so  that  the  children  of  Israel  could  not  stead- 
fastly behold  the  face  of  Moses  for  the  glory  of  his 
countenance,  which  glory  was  to  be  done  away ;  how 
shall  not  the  ministration  of  the  Spirit  be  rather 
glorious."  II.  Cor.  iii :  8.  Now  the  character  of  his 
kingdom  that  is  established  by  the  ministration  of 
the  spirit  and  of  righteousness  is  invisible  and  spir- 
itual. Know  ye  not  that  the  kingdom  of  heaven  is 
within  you?  It  is  therefore  an  invisible,  spiritual 
kingdom.  The  Mosaic  dispensation  kingdom  stood 
only  in  meats,  and  drinks,  and  divers  washings,  and 
carnal  ordinances  imposed  on  them  until  the  time  of 
reformation;  but  the  kingdom  of  God  is  not  meat 
and  drink,  but  righteousness,  and  peace,  and  joy  in 
the  Holy  Ghost."  The  difference  between  the  Mo- 
saic kingdom  and  the  gospel  kingdom  is  very  great : 
the  one  consisting  in  meats  and  drinks,  and  divers 
washings  and  carnal  ordinances.  The  first  taber- 
nacle also  was  but  a  figure  for  the  time  then  present, 
in  which  were  offered  gifts  and  sacrifices,  which 
could  not  make  him  that  did  the  service  perfect  as 
pertaining  to  the  conscience,  but  merely  a  figure  for 
the  time  then  present ;  but  all  these  things  decayed 
and  waxed  old,  and  vanished  away;  old  things  are 
passed  away  and  all  things  are  become  new.  "For  if 
the  ministration  of  condemnation  be  glory,  much 
more  doth  the  ministration  of  righteousness  exceed 
in  glory,  for  even  that  which  was  made  glorious  [the 
Mosaic  kingdom  with  its  institutions,  law  and  carnal 
ordinances]  had  no  glory  in  this  respect,  by  reason 
of  that  which  excelleth,  for  if  that  which  is  done 

224 


On  Prince  Edward  Island 


away  was  glorious,  much  more  that  which  remain- 
eth  is  glorious."    II.  Cor.  hi:  9,  10,  n. 

When  Jesus  Christ  died  for  our  sins  he  made  an 
end  of  iniquity,  transgression  and  sin  and  brought 
in  everlasting  righteousness — closed  his  kingdom  of 
the  Mosaic  dispensation,  which  was  of  this  world, 
and  on  the  day  of  Pentecost,  after  he  ascended  up 
on  high  and  was  glorified,  introduced  his  kingdom 
of  the  gospel  dispensation  which  is  not  of  this  world, 
and  is  not  like  the  former  in  character,  "for  the  king- 
dom of  God  is  not  meat  and  drink  but  righteousnes 
and  peace  and  joy  in  the  Holy  Ghost."  "And  he  said 
unto  them,  these  are  the  things  which  I  spake  unto 
you,  while  I  was  yet  with  you,  that  all  things  must 
be  fulfilled,  which  were  written  in  the  law  of  Moses, 
and  in  the  prophets,  and  in  the  Psalms  concerning 
me."  We  require  therefore  to  make  ourselves  well 
acquainted  with  the  scriptures  of  the  Old  Testament, 
that  we  may  know  all  the  things  that  were  fulfilled 
by  him  when  he  said  on  the  cross,  bowing  his  head 
and  giving  up  the  ghost,  "It  is  finished,"  before  we 
can  know  those  things  which  decayed,  waxed  old 
and  vanished  away,  lest  we  should  still  obstinately 
and  rebelliously  cling  to  those  things  which  do  not 
belong  to  the  gospel  kingdom,  as  do  the  Jews  perti- 
naciously to  this  day,  and  be  found  going  about  to 
establish  our  own  righteousness,  not  submitting  to 
the  righteousness  of  God,  which  is  a  glorious,  dis- 
tinctive characteristic  of  Christ's  gospel  kingdom, 
which  is  not  of  this  world. 

When  he  closed  or  ended  the  Mosaic  dispensation 


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History  of  Presbyterianism 


kingdom,  he  opened  up  the  glorious  dispensation  of 
the  gospel  kingdom,  by  the  pouring  out  of  the  Holy 
Ghost  on  the  day  of  Pentecost,  when  a  glorious  flood 
of  light  poured  in  upon  them,  by  which  their  under- 
standings were  enlightened  to  understand  the  scrip- 
tures, which  are  able  to  make  one  wise  unto  salva- 
tion, which  is  in  Jesus  Christ.  They  now  found  out 
that  the  Sun  of  Righteousness  was  risen  with  heal- 
ing in  his  wings,  and  they  spake  with  tongues  the 
marvellous  works  of  God — they  found  that  they  had 
now  entered  into  a  new  kingdom — a  kingdom  of 
spiritual  realities — and  now  they  experienced  a  sud- 
den, I  may  say  an  instantaneous,  transition,  out  of 
one  dispensation  into  another — from  the  typical  head 
Abraham,  and  from  the  typical  nature  and  character 
of  the  covenant  as  applied  to  the  natural  seed,  to  the 
real  head — "Who  is  the  head  over  all  things  to  the 
Church,  which  is  his  body,  the  fullness  of  him  who 
is  all  in  all,"  according  to  the  promise  of  God  in  the 
covenant  with  Abraham.  "Now  to  Abraham  and  to 
his  seed  were  the  promises  made,  He  saith  not,  and 
to  seeds,  as  of  many,  but  as  of  one ;  and  to  thy  seed 
which  is  Christ." — Gal.  iii:i6.  And  therefore  all 
true  believers  receive  Jesus  Christ  as  the  alone  cove- 
nant head,  and  enter  joyfully  with  him  into  his  gos- 
pel kingdom,  and  spiritual  reign.  They  can  now 
look  back  on  all  typical  covenants  and  legal  institu- 
tions and  rites  and  ceremonies  as  things  that  were; 
for  they  find  to  their  joy  and  happiness  that  they  are 
no  longer  under  the  law,  but  under  grace — old 
things  are  passed  away,  and  all  things  are  become 

226 


On  Prince  Edivard  Island 


new.  They  find  him  now  sitting  on  his  father  Da- 
vid's throne  and  kingdom  as  the  king  of  Zion,  king 
of  saints.  "Yet  I  have  set  my  king  upon  my  holy 
hill  Zion."  This  was  done  in  the  covenant  of  grace, 
in  the  counsel  of  the  Trinity  from  all  eternity,  as 
now  still  in  prophetic  language,  until  the  fulness  of 
the  time  should  come;  for,  says  he,  "I  will  declare 
the  decree :  the  Lord  hath  said  unto  me,  Thou  art 
my  son  ;  this  day  I  have  begotten  thee." — Ps.  ii :  6,  7. 
This  is  now  the  true  David,  the  man  according  to 
God's  own  heart — the  former  David  was  a  type  and 
personification  of  Christ,  and  in  his  typical  character 
altogether  characteristic  of  the  true  David,  so  that 
when  God  said,  "I  have  found  David,  a  man  accord- 
ing to  mine  own  heart,"  he  alluded  in  reality  to  his 
own  Son  Jesus  Christ.  This  is  the  David  promised 
in  all  the  prophecies  throughout,  for  the  former 
David  served  his  day  and  generation  and  fell  asleep, 
and  as  a  figure  passed  away,  and  therefore  could  not 
reign  in  Zion  any  longer,  but  the  true  David  whom 
he  represented  abideth  for  ever.  "For  it  shall  come 
to  pass  in  that  day,  saith  the  Lord  of  hosts,  that  I 
will  break  his  yoke  from  off  thy  neck ;  and  I  will 
burst  thy  bonds,  and  strangers  shall  serve  themselves 
no  more  of  him :  but  they  shall  serve  the  Lord  their 
God,  and  David  their  King  whom  I  shall  raise  up 
unto  them."  Jer.  xxx :  8,  9.  The  allusion  in  that 
passage  must  surely  be  applied  to  the  Lord  Jesus 
Christ,  the  man  according  to  God's  own  heart,  and 
not  to  the  typical  David :  and  to  the  condition  of  his 
gospel  kingdom  and  reign,  and  to  the  character  of 


227 


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his  people  after  enduring  the  great  afflictions  of  the 
operations  by  which  all  that  enter  into  his  spiritual 
kingdom  are  qualified  to  reign  with  him  a  thousand 
years.  Those  afflictions  are  described  in  the  5th,  6th 
and  7th  verses  of  the  same  chapter ;  and  surely  any 
enquirer  would  have  some  superior  ingenuity  who 
would  undertake  to  explain  those  as  literally  applic- 
able to  the  David  that  was  king  of  Israel  before  Jer- 
emiah's prophecy,  without  the  spiritual  meaning  of 
those  passages.  The  spiritual  meaning  is  contained 
always  in  the  language  of  inspiration,  and  it  is  with 
the  spiritual  meaning  we  have  to  do,  since  Christ's 
kingdom  which  was  of  this  world  was  closed,  and 
his  spiritual  kingdom  of  grace,  which  is  not  of  this 
world,  was  opened  up  on  the  day  of  Pentecost.  But 
those  who  have  not  entered  into  it  have  no  concep- 
tion of  its  nature  and  heavenly  character.  "Verily, 
verily,  I  say  unto  thee,  except  a  man  be  born  again 
he  cannot  see  the  Kingdom  of  God." — John  iii :  3. 
For  "the  Kingdom  of  God  is  not  meat  and  drink,  but 
righteousness,  and  peace,  and  joy  in  the  Holy 
Ghost."  "The  Kingdom  of  God  cometh  not  with 
observation."  "Know  ye  not  that  the  Kingdom  of 
God  is  within  you."  But  although  it  is  with  the 
spiritual  meaning  of  the  word  of  God  we  have  to  do 
in  gospel  times,  yet  the  word  in  its  literal  sense  is 
needed  to  help  us  to  the  knowledge  of  the  spiritual. 
The  scriptures  of  the  Old  and  New  Testaments  are 
so  closely  connected  one  with  another  that  they  must 
both  be  consulted  for  corroborative  evidence  in  all 
cases.    What  was  typified  and  prophesied  of  in  the 

228 


On  Pn'nce  Edivard  Island 


one  is  found  verified  in  the  other,  as  far  as  fulfillment 
has  taken  place,  and  that  corroboration  of  evidence 
which  is  clearly  ascertained  enlivens  our  hopes  with 
regard  to  the  fulfillment  of  all  the  rest.  We  thus  un- 
derstand the  scriptures  of  the  Old  and  New  Testa- 
ments to  be  the  two  great  witnesses  which  stand  by 
the  God  of  the  whole  earth. 

In  the  holy  scriptures,  from  the  very  commence- 
ment to  their  close,  we  have  revelations  of  the  will 
and  purposes  of  God,  upon  which,  when  understood, 
we  may  safely  depend  for  certain  fulfillment,  as  in- 
stanced in  the  exact  fulfillment,  by  Jesus  Christ,  of 
all  the  things  that  were  written  concerning  him,  in 
the  law  of  Moses,  in  the  prophets  and  in  the  Psalms. 
For  God  is  righteous  in  all  his  ways  and  wise  in  all 
his  counsels,  and  unchangeable  in  all  his  purposes 
and  decrees ;  and  he  wants  not  the  power  for  the  exe- 
cution of  the  counsels  of  his  will,  for  he  is  the  Al- 
mighty God  and  changeth  not.  And  therefore  we 
are  to  believe  that  all  things  must  have  been  unal- 
terably fixed  in  his  all-comprehensive  mind  from  all 
eternity,  so  as  not  to  be  carried  away  with  unworthy 
views  and  ideas  of  the  unchangeable  attributes  of  the 
eternal  Jehovah ;  and  not  to  embrace  the  too  common 
sceptical  notions  of  things  depending  on  circum- 
stances, incidentalities  and  casuistries :  no  doubt  we 
must  do  justice  to  the  doctrine  of  cause  and  effect, 
but  the  Great  First  Cause  of  all  things  must  not  be 
lost  sight  of  in  any  part  of  our  conclusions:  there- 
fore in  handling  the  word  of  God,  God  must  be  in  all 
our  thoughts,  so  that  we  may  be  able  to  trace  every- 


229 


History  of  Presbyterianism 


thing  that  is  good  to  him  as  the  Great  First  Cause. 
"Every  good  gift  and  every  perfect  gift  is  from 
above  and  cometh  down  from  the  Father  of  Lights, 
with  whom  is  no  variableness,  neither  shadow  of 
turning." 

The  scriptures  of  truth  give  us  a  view  of  cove- 
nants which  God  was  pleased  to  make  with  men  ;  but 
these  covenants  were  to  man  as  developments  for 
the  times  which  required  them,  for  the  honor  and 
glory  of  God,  and  for  the  good  of  his  creatures,  until 
the  time  should  come  for  a  clear  manifestation  of  the 
covenant  of  grace  entered  into  in  the  counsels  of  the 
Trinity  from  all  eternity. 

All  that  is  communicated  to  us  in  the  holy  scrip- 
tures are  manifestations  of  his  divine  will.  The 
Abrahamic  covenant  is  a  part  of  the  eternal  arrange- 
ment of  all  things,  and  is  merely  a  precursor  of  the 
glorious  revelation  afterwards  to  be  made  of  the 
eternal  covenant  in  which  the  Son  of  God  stood  as 
the  covenant  head.  The  Abrahamic  covenant  was 
only  an  intermediate  step  in  the  grand  development 
of  God's  revelation  to  mankind.  The  covenant  of 
works  was  made  with  Adam  while  he  was  in  the 
state  of  innocency,  as  he  came  perfect,  as  regards  his 
humanity,  from  the  hands  of  his  Maker,  who  made 
all  things  very  good.  Adam  was  placed  as  lord 
over  the  lower  creation ;  he  was,  therefore,  in  that 
character  and  capacity,  a  proper  type,  for  the. time 
being,  of  the  Son  of  God,  who  is  Lord  over  all 
blessed  for  ever.  Adam  not  being  the  real  covenant- 
head,  but  the  typical,  could  not  continue  ever ;  there- 

230 


On  Prince  Edward  Island 


fore,  when  he  served  the  purpose  of  God,  he,  and 
the  covenant  of  works,  made  with  him,  as  the  then 
covenant-head,  had  to  disappear ;  because  the  second 
Adam,  Jesus  Christ,  with  whom  the  everlasting  cov- 
enant of  grace  was  made  in  the  counsels  of  the  Trin- 
ity from  all  eternity,  was  yet  to  come  to  assume  the 
government,  and  all  the  responsibilities  thereof.  The 
first  Adam  was  of  the  earth,  earthy,  and  had  to  re- 
turn to  the  earth  out  of  which  he  was  taken ;  but  the 
second  Adam  is  the  Lord  from  heaven,  and  there- 
fore abideth  forever.  "But  this  man,  because  he 
continueth  ever,  hath  an  unchangeable  priesthood." 
Heb.  vii :  24.  Adam  and  the  covenant  of  works  were 
laid  aside  to  make  room  for  another  covenant-head 
and  covenant  of  surer  and  better  promises.  The 
covenant  of  works  made  with  the  first  Adam  was 
conditional.  Perfect  obedience  was  required  as  the 
guarantee  for  the  obtaining  of  the  fulfillment  of 
God's  promises  to  Adam  of  life  and  abundance  of 
good  things ;  but  death  was  threatened  in  conse- 
quence of  disobedience.  The  covenant  of  grace  is 
also  conditional,  but  not  with  us,  but  with  the  head, 
in  the  covenant,  even  Jesus  Christ,  the  Son  of  God, 
and  all  the  promises  of  God  were  delivered  to  him, 
with  regard  to  the  benefits  of  the  covenant  to  his  off- 
spring, possession  and  eternal  enjoyment  of  the 
never  ending  inheritance  to  himself  and  to  his  in- 
numerable seed  were  included  in  the  covenant  of 
grace.  Perfect  obedience  was  also  required  of  the 
covenant-head,  even  the  Son  of  God,  without  which 
the  promises  of  the  covenant  of  grace  could  not  be 


231 


History  of  Presbyterianism 


obtained.  On  these  stipulated  conditions,  therefore, 
depended  the  eternal  interest  of  all  the  seed.  And 
we  have  the  greatest  cause  of  thankfulness  that  our 
eternal  interests  did  not  depend  on  covenants  made 
with  any,  even  the  best  of  mere  men;  but  God  laid 
help  upon  one  who  is  mighty  to  save — one  who 
could  give  perfect  obedience  in  all  things.  The 
terms  of  the  covenant  of  grace  with  the  Son  of  God 
are  terms  which  could  not  be  proposed  to  any  but  to 
him  alone.  The  terms  are — lay  down  thy  life,  and 
take  it  again — you  have  these  terms  in  the  ever  to  be 
remembered  language  of  Jesus  Christ,  in  these 
words,  "No  man  taketh  my  life  from  me,  I  have 
power  to  lay  it  down,  and  I  have  power  to  take  it 
again.  This  commandment  have  I  received  of  my 
Father." 

Thanks  be  to  God  and  glory  to  Jesus  Christ,  these 
terms  were  fulfilled  according  to  the  requirements 
of  law  and  justice,  as  he,  after  taking  his  life  again, 
alluded  to  in  the  last  chapter  according  to  Luke, 
"And  these  are  the  words  that  I  spake  unto  you 
while  I  was  yet  with  you  (i.  c.  before  he  suffered), 
that  all  things  must  be  fulfilled  which  were  written 
in  the  law  of  Moses,  in  the  prophets  and  in  the 
Psalms  concerning  me."  The  covenant  then  was 
sealed  with  his  blood,  and  "by  one  offering  he  hath 
perfected  forever  them  which  are  sanctified." — Heb. 
x:  14.  And  because  he  continueth  ever,  he  hath  an 
unchangeable  priesthood.  "Wherefore  he  is  able  to 
save  them  to  the  uttermost  that  come  unto  God  by 
him,  seeing  he  ever  liveth  to  make  intercession  for 


232 


On  Prince  Edward  Island 


them."  Heb.  vii :  25.  This  covenant  being  thus  rat- 
ified, and  its  condition  being  fulfilled,  all  other  cov- 
enants are  null  and  void — and  indeed  it  would  argue 
an  imperfection  in  the  fulfillment  of  the  stipulated 
terms  of  this  covenant  if  we  should  revert  to  any 
other  covenant  which  was  made  before  the  fulfillment 
of  the  requisitions  and  terms  of  this  covenant  of 
grace.  "For  there  is  one  God  and  one  Mediator  be- 
tween God  and  man,  the  man  Christ  Jesus."  1  Tim. 
11:5.  And  now  unconditional  salvation  is  offered 
to  all  who  shall  believe  in  Jesus  Christ,  for  Christ  is 
the  end  of  the  law  for  righteousness  to  every  one 
that  believeth."  Rom.  x :  4.  I  say  unconditional  on 
our  part,  because  the  conditions  were  proposed,  not 
to  man,  as  formerly,  but  to  the  Lord  Jesus  himself, 
who  fulfilled  to  the  very  letter  the  terms  of  the  cove- 
nant made  with  him.  Where  obedience  was  re- 
quired of  Adam,  the  event  was  a  complete  failure : 
and  the  same  failure  is  found  with  regard  to  the 
covenant  made  with  Abraham,  in  his  offspring;  for 
they  forsook  the  Lord  their  God,  and  worshiped  the 
idols  of  the  nations  among  whom  they  dwelt,  so  that 
although  the  Lord  fulfilled  his  promise  to  Abraham 
when  he  made  a  covenant  with  him,  and  put  the  off- 
spring of  Abraham  in  possession  of  the  land  which 
he  promised  to  him  and  drove  out  the  nations  of  that 
land  before  them,  yet  they  forsook  the  Lord  and 
provoked  him  to  wrath ;  and  therefore  they  forfeited 
every  claim  to  that  land,  and  were  left  to  the  cruelty 
of  the  nations  around  them  ;  nevertheless,  God's  cov- 
enant with  Abraham,  which  he  ratified  with  the  aw- 


233 


History  of  Presbyterianism 


ful  solemnity  of  an  oath,  could  not  be  altered.  ''And 
the  angel  of  the  Lord  called  unto  Abraham  out  of 
heaven  the  second  time  and  said,  by  myself  I  have 
sworn,  saith  the  Lord,  for  because  thou  hast  done 
this  thing,  and  hast  not  withheld  thy  son,  thine  only 
son,  that  in  blessing  I  will  bless  thee,  and  in  multi- 
plying I  will  multiply  thy  seed  as  the  stars  of  heaven, 
and  as  the  sand  which  is  on  the  seashore;  and  thy 
seed  shall  possess  the  gate  of  his  enemies  ;  and  in  thy 
seed  shall  all  the  nations  of  the  earth  be  blessed ;  be- 
cause thou  hast  obeyed  my  voice."  Gen.  xxii  :i5~i8. 
Here,  then,  in  the  progress  of  revelation,  another 
typical  and  very  important  character  is  exhibited, 
even  Isaac,  the  child  of  promise,  of  whom  the  Lord 
said,  "In  Isaac  shall  thy  seed  be  called."  Gen. 
xxi:i2.  Now  bear  always  in  mind  the  Apostle 
Paul's  understanding  of  the  promise  in  Isaac  :  "Now 
to  Abraham  and  his  seed  were  the  promises  made. 
He  saith  not,  and  to  seeds,  as  of  many;  but  as  of 
one,  and  to  thy  seed,  which  is  Christ."  Gal.  iii:  16. 
We  are  led  now  to  the  covenant  in  its  second  aspect 
and  character ;  and  therefore  our  transition  must  be 
agreeable  to  the  tenor  of  the  Abrahamic  covenant  in 
its  twofold  meaning,  and  understand  it  as  applied 
to  Abraham  and  his  lineal  descendants,  in  the  very 
literal  sense  of  the  word  of  God.  And  the  second 
application  to  Abraham  and  to  his  spiritual  seed, 
that  is,  Christ,  in  the  spiritual  sense  of  the  word  of 
God ;  for  there  is  an  intimation  in  the  word  of  a  sec- 
ond call  from  heaven,  after  Abraham  obeyed  the 
voice  of  the  Lord  in  offering  up  his  son  Isaac,  in 


234 


On  Prince  Edward  Island 


whom  he  had  already  the  promise  that  in  him  his 
seed  should  be  called.  ''And  the  angel  of  the  Lord 
called  unto  Abraham  out  of  heaven  the  second  time." 
It  was  after  Abraham's  obedience  and  the  angel's 
second  call  from  heaven  that  the  oath  of  God  in  rati- 
fication of  the  covenant  is  declared. 

I  am  inclined  to  believe  that  an  intimation  of  the 
everlasting  covenant  of  grace,  made  in  the  counsels 
of  the  Triune  God  from  all  eternity  with  the  eternal 
Son  of  God,  who  as  the  wisdom  of  God  was  set  up 
from  everlasting,  may  be  seen  in  the  eighth  chapter 
of  Proverbs :  "The  Lord  possessed  me  in  the  begin- 
ning of  his  way,  before  his  works  of  old.  I  was  set 
up  from  everlasting  from  the  beginning  ere  ever  the 
earth  was.  *  *  *  Then  I  was  by  him  as  one 
brought  up  with  him:  and  I  was  daily  his  delight, 
rejoicing  always  before  him ;  rejoicing  in  the  habit- 
able part  of  his  earth,  and  my  delights  were  with 
the  sons  of  men."  Prov.  viii:  22,  23,  30,  31.  The 
Apostle  Paul  applies  this  prophetic  declaration  to 
Jesus  Christ,  as  personified  by  the  word  wisdom 
when  he  says,  "but  of  him  are  ye  in  Christ  Jesus, 
who,  of  God,  is  made  unto  us  wisdom  and  righteous- 
ness and  sanctification  and  redemption."  1  Cor. 
i :  30.  Christ  is  therefore  shadowed  forth  in  various 
ways,  by  many  types  and  sacrifices,  which  have  re- 
ceived their  fulfillment  in  him  when  he  said  on  the 
cross,  "It  is  finished,"  for  all  things  that  were  writ- 
ten of  him  in  the  law  of  Moses  and  in  the  prophets 
and  in  the  Psalms  were  fulfilled.  And  now  the  cov- 
enant of  grace  is  revealed  and  manifested  when  he 

235 


History  of  Presbyterlanism 


who  was  "set  up  from  everlasting,  from  the  begin- 
ning, or  ever  the  earth  was,"  hath  appeared  and  abol- 
ished death,  and  brought  life  and  immortality  to 
light  by  the  gospel,  and  hath  established  his  kingdom 
of  grace,  which  is  not  of  the  world,  under  the  gos- 
pel dispensation. 

The  promises  made  to  Abraham  by  the  oath  of 
God  were  that  in  blessing  he  should  bless  him,  and 
in  multiplying  he  should  multiply  his  seed  as  the 
stars  of  heaven,  and  as  the  sand  which  is  upon  the 
seashore;  and  that  his  seed  should  possess  the  gate 
of  his  enemies,  and  that  in  his  seed  should  all  the  na- 
tions of  the  earth  be  blessed ;  because  he  had  obeyed 
the  voice  of  the  Lord  in  offering  his  son,  his  only 
son  Isaac.  We  must  not  apply  restrictively  the  tenor 
of  this  covenant  to  the  patriarch  Abraham  and  to  his 
seed  according  to  the  flesh,  but  must  assuredly  trans- 
fer it  from  the  typical  head  and  his  natural  seed  to 
the  real  as  his  seed,  and  to  the  ten  thousand  times  ten 
thousand  and  the  thousands  of  thousands,  who  said 
with  a  loud  voice,  "Worthy  is  the  Lamb  that  was 
slain  to  receive  riches,  and  power,  and  wisdom,  and 
strength,  and  honor,  and  glory,  and  blessing."  Rev. 
v:  12.  The  ratification  of  the  covenant  is  too  sol- 
emn and  heavenly  to  be  considered  as  confirmed  to 
any  but  unto  the  real  seed,  who  took  not  on  him  the 
nature  of  angels,  but  took  the  seed  of  Abraham,  as  is 
clearly  declared  of  him :  "Thou  madest  him  a  little 
lower  than  the  angels ;  thou  crownedst  him  with 
glory  and  honor,  and  didst  set  him  over  the  work  of 
thy  hands.     Thou  hast  put  all  things  in  subjection 

236 


On  Prince  Edivard  Island 


under  his  feet.  For  in  that  he  put  all  in  subjection 
under  him,  he  left  nothing  that  is  not  put  under  him. 
But  now  we  see  not  yet  all  things  put  under  him. 
But  we  see  Jesus,  who  was  made  a  little  lower  than 
the  angels,  for  the  suffering  of  death  crowned  with 
glory  and  honor ;  that  he  by  the  grace  of  God  should 
taste  death  for  every  man."  Heb.  ii :  7,  8,  9.  We  are, 
by  the  views  contained  in  scripture,  constrained  to 
make  the  transference  from  the  natural  seed  to  the 
heavenly — from  the  first  Adam  who  was  of  the 
earth,  earthy,  to  the  second  Adam  who  is  the  Lord 
from  heaven — and  from  Abraham  and  Isaac  who 
were  typical  of  him  who  was  to  come,  to  him  who 
was  typified  by  them ;  and  when  supported  by  scrip- 
ture to  make  that  transference,  we  are  also  led  to 
Christ's  Kingdom  of  God,  which  is  not  meat  and 
drink  but  righteousness  and  peace  and  joy  in  the 
Holy  Ghost — the  kingdom  of  grace,  which  is  not  of 
this  world,  the  spiritual  kingdom  of  Jesus  Christ, 
which  is  not  of  this  world ;  for  the  many  great  and 
precious  promises  of  God  are  in  Christ  Jesus  yea  and 
amen ;  for  in  their  literal  sense  all  those  promises  as 
given  to  Abraham  were  completely  fulfilled,  accord- 
ing to  the  veracity  of  the  word  of  God,  as  Joshua  to- 
wards the  close  of  his  life  testified  to  all  Israel,  to 
their  elders,  to  their  heads,  to  their  judges  and  to 
their  officers  whom  he  assembled  together  for  that 
purpose :  ''And  behold  this  day  I  am  going  the  way 
of  all  the  earth,  and  ye  know  in  all  your  hearts  and 
in  all  your  souls  that  not  one  thing  hath  failed  of  all 
the  good  things  which  the  Lord  God  spake  concern- 

237 


History  of  Presbyterianism 


ing  you ;  all  are  come  to  pass  unto  you,  and  not  one 
thing  hath  failed  thereof."    Josh,  xxiii :  14. 

Thus,  then,  God  respected  the  veracity  of  his  oath, 
under  which  he  made  those  promises  to  the  patri- 
archal head  of  all  those  who  are  thus  solemnly  ap- 
pealed to  by  him  who  was  their  leader  until  all  was 
fulfilled;  and  as  no  one  protested  against  that  sol- 
emn appeal  by  Joshua  we  are  bound  to  believe  that 
the  assent  was  universal.  But  I  have  signified  that 
those  promises  were  twofold  in  their  nature — that 
we  must  consider  them  both  in  their  literal  and  in 
their  spiritual  meaning.  The  first  applied  to  the 
natural  seed,  and  to  the  kingdom  which  was  of  this 
world;  and  all  the  Mosaic  usages,  which  faded, 
waxed  old  and  vanished  away ;  and  the  second  to  the 
Lord  from  heaven,  who  took  on  him  the  seed  of 
Abraham,  and  was  by  the  oath  of  God  made  a  priest 
forever  after  the  order  of  Mclchizedek.  "Wherefore, 
holy  brethren,  partakers  of  the  heavenly  calling,  con- 
sider the  Apostle  and  High  Priest  of  our  profession, 
Christ  Jesus ;  who  was  faithful  to  him  that  appointed 
him,  as  also  Moses  was  faithful  in  all  his  house.  For 
this  man  was  counted  worthy  of  more  glory  than 
Moses,  inasmuch  as  he  who  builded  the  house  hath 
more  honor  than  the  house.  For  every  house  is 
builded  by  some  man,  but  he  that  built  all  things  is 
God.  And  Moses  verily  was  faithful  in  all  his  house, 
as  a  servant,  for  a  testimony  of  those  things  which 
were  to  be  spoken  after;  but  Christ  as  a  Son  over 
his  own  house;  whose  house  are  we,  if  we  hold  fast 
the  confidence,  and  the  rejoicing  of  the  hope  firm 

238 


On  Prince  Edward  Island 


unto  the  end."  Heb.  iii:i,  etc.  The  transference 
here  from  Moses  the  servant  to  Christ  himself,  the 
Son  and  heir,  is  perfectly  clear;  and  therefore  all 
things  must  be  considered  as  having  undergone  a 
great  and  manifest  change,  but  in  such  a  way  as  to 
keep  up  a  consistency  between  the  legal  dispensation 
and  the  gospel  dispensation,  so  as  to  behold  the  ful- 
fillment of  all  those  things  that  were  written  concern- 
ing him  in  the  law  of  Moses  and  in  the  prophets  and 
in  the  Psalms.  There  was  a  remedy  provided  for 
fallen,  sinful  man  in  the  covenant  of  redemption 
from  all  eternity,  and  the  delights  of  him  who  was 
set  up  from  everlasting,  from  the  beginning,  or  ever 
the  earth  was,  from  of  old  with  the  children  of 
men,  in  the  habitable  parts  of  the  earth ;  and  there- 
fore everything  was  intended  to  shadow  forth  the 
glories  of  Emmanuel's  kingdom  and  reign ;  and 
therefore  had  all  to  be  laid  aside  to  give  place  to 
what  they  typified  and  represented. 

The  Abrahamic  covenant  had  circumcision  as  the 
sign  and  seal  appended  to  it,  and  the  discontinuance 
of  the  sign  and  seal,  in  the  form  in  which  it  was 
appointed  to  be  observed,  may  be  sufficient  proof  of 
the  change  in  all  other  respects.  When  Christ's 
kingdom  which  was  of  this  world  was  closed  by  his 
death  and  the  shedding  of  his  blood  death  was  abol- 
ished and  life  and  immortality  brought  to  light  by 
the  gospel ;  no  more  blood  was  to  be  shed  for  the  re- 
mission of  our  sins ;  for  by  one  offering  he  perfected 
forever  them  who  are  sanctified;  therefore  the  sign 
and  seal  of  the  covenant  had  now,  of  necessity,  to  be 

239 


History  of  Presbyteriantsm 


changed,  and  sign  and  seal  suitable  to  the  nature  of 
the  New  Testament  in  his  blood  had  to  be  substi- 
tuted. The  Mosaic  dispensation  was  the  ministra- 
tion of  death  and  condemnation,  and  blood  had  con- 
sequently to  be  shed  even  in  administering  the  sign 
and  seal  of  the  Abrahamic  covenant;  but  when 
Christ  died  for  our  sins,  and  shed  his  own  blood,  he 
made  an  end  of  iniquity,  transgression  and  sin,  and 
brought  in  everlasting  righteousness,  and  became  the 
Author  of  Salvation  to  every  one  that  believeth ;  and 
therefore  the  shedding  of  blood  was  discontinued, 
and  a  new  dispensation  was  commenced — the  dis- 
pensation of  the  gospel,  the  ministration  of  the 
Spirit  and  of  righteousness — and  of  necessity  all 
things  had  to  be  instituted  and  appointed  to  harmon- 
ize with  the  spirit  and  character  of  his  gospel  king- 
dom— the  kingdom  which  is  not  of  this  world :  and 
water,  which  is  a  scriptural  emblem  of  the  Spirit, 
was  substituted  for  the  shedding  of  blood  in  the  ad- 
ministration of  the  outward  sign  and  seal  of  the  cov- 
enant; although  the  covenant  be  now  the  covenant 
of  grace,  and  not  the  covenant  of  circumcision  as 
was  the  covenant  with  Abraham,  and  although  the 
real  sign  and  seal,  harmonizing  with  the  nature  of 
the  spiritual  kingdom  of  Christ,  be  by  the  Spirit  in 
the  heart,  and  not  in  the  letter,  yet  as  water  is  an  em- 
blem of  the  Spirit,  the  outward  sign  and  seal  is  to  be 
administered  by  the  application  of  that  emblem,  be- 
cause "Jesus  Christ  was  a  minister  of  the  circum- 
cision for  the  truth  of  God,  to  confirm  the  promises 
made  to  the  fathers;  and  that  the  Gentiles  might 


240 


On  Prince  Ed<ward  Island 


glorify  God  for  his  mercy,  as  it  is  written,  For  this 
cause  I  will  confess  to  thee  among  the  Gentiles.  And 
again  he  saith,  Rejoice  ye  Gentiles  with  his  people." 
Rom.  xv :  8,  9,  10.  Infant  baptism  now  assumes  the 
place  of  infant  circumcision,  as  a  representative  sign 
and  seal  that  the  Abrahamic  covenant  may  still  be 
viewed  in  its  interminable  permanency  during  the 
gospel  dispensation,  as  it  was  during  the  Mosaic  dis- 
pensation to  its  close;  but  the  Abrahamic  sign  and 
seal  was  by  the  shedding  of  blood  until  Jesus  shed 
his  own  blood,  which  was  merely  prefigured  by  all 
the  blood,  both  in  circumcision  and  in  sacrifices, 
which  was  shed  since  the  first  victim  was  immolated  ; 
for  he  is  the  Lamb  of  God  slain  from  the  foundation 
of  the  world,  that  is,  typically  slain,  as  represented 
always,  in  all  the  sacrifices  which  were  offered  ac- 
cording to  the  divine  direction ;  but  I  showed  above 
that  the  gospel  dispensation  is  the  ministration  of  the 
Spirit  and  of  righteousness,  and  not  the  ministration 
of  death  and  condemnation,  as  was  the  Mosaic  dis- 
pensation until  Christ  abolished  the  death  of  all  vic- 
tims, by  his  own  death,  and  made  an  end  of  iniquity, 
transgression  and  sin,  and  brought  in  everlasting 
righteousness.  The  gospel  dispensation  being  of  a 
spiritual  character,  as  the  kingdom  of  Jesus  Christ 
which  is  not  of  this  world — the  ministration  of  the 
Spirit  and  of  righteousness,  by  which  the  nature  of 
the  dispensation  is  changed,  and  therefore  the  mode 
of  the  administration  of  sign  and  seal,  of  necessity, 
had,  in  conformity  to  the  spiritual  change,  to  be 
changed ;  and  as  water  is  a  scriptural  emblem  of  the 

p  241 


History  of  PrcsbylerUnism 


Spirit,  pouring  of  water  had  to  be  substituted  in 
place  of  the  shedding  of  bloody  in  circumcision,  which 
was  the  mode  of  applying  the  sign  and  seal  of  the 
Abrahamic  covenant  during  the  Mosaic  dispensa- 
tion, so  as  to  keep  up  a  perfect  harmony  between  the 
two  dispensations, — and  that  the  covenant  might 
still  be  viewed  in  permanent  existence,  under  a  more 
enlightened  and  gracious  and  spiritual  dispensation 
— the  kingdom  of  Christ,  which  is  not  of  this  world ; 
for  "The  Kingdom  of  God  is  not  meat  and  drink,  but 
righteousness  and  peace  and  joy  in  the  Holy  Ghost." 
We  have  now  entered  upon  a  new  dynasty,  with 
the  true  Covenant  Head,  and  therefore  must  forsake 
all  typical  persons  and  circumstances — "Forgetting 
the  things  which  are  behind,  and  reaching  to  those 
that  are  before,  and  pressing  towards  the  mark  for 
the  prize  of  the  high  calling  of  God  in  Christ  Jesus.'' 
All  those  eminent  persons  under  the  Old  Testament 
were  merely  types  of  him,  and  served  their  day  and 
generation  and  passed  away ;  but  He  abideth  forever. 
Although  the  covenant  was  made  with  Abraham,  yet 
the  promises  of  the  covenant  were  extended  to  Jesus 
Christ,  who  took  the  seed  of  Abraham.  "Now  to 
Abraham  and  his  seed  were  the  promises  made.  He 
saith  not,  and  to  seeds,  as  of  many,  but  as  of  one, 
and  to  thy  seed,  which  is  Christ."  Gal.  iii :  16.  This 
leads  us  from  the  lineal  descendants  of  the  patriarch 
to  him  to  whom  the  promises  were  made  in  the  Ab- 
rahamic covenant,  and  who  was  prominently  pointed 
by  Isaac,  the  child  of  promise,  when  he  said,  "In 
Isaac  shall  thy  seed  be  called" — the  very  name  Isaac, 


242 


On  Prince  Edward  Island 


which  by  interpretation  signifies  laughter ;  and  so 
when  the  Holy  Child  Jesus  was  born,  the  angel  an- 
nounced his  birth  by  language  which  seems  to  har- 
monize with  the  most  significant  typical  person 
whose  name  was  Isaac,  laughter,  for  the  angel  said, 
"Fear  not,  for  I  bring  you  good  tidings  of  great  joy 
which  shall  be  to  all  people,  for  unto  you  is  born  this 
day  in  the  city  of  David  a  Saviour,  which  is  Christ 
the  Lord."  Luke  ii :  10,  II.  Glad  tidings  of  great 
joy,  agreeing  perfectly  with  the  name  Isaac,  laugh- 
ter, but  more  clearly  expressed,  as  suitable  to  the 
gospel  dispensation,  in  which  the  things  that  are 
darkly  expressed  under  the  veil  of  types  and  prophe- 
cies, are  more  clearly  revealed — the  dispensation  of 
the  Spirit  and  of  glad  tidings  of  great  joy.  We  are 
now  therefore  directed  to  Jesus  Christ  alone,  in 
whom  are  fulfilled  all  types  and  sacrifices  and  proph- 
ecies. "Look  unto  me  and  be  ye  saved,  all  ends  of 
the  earth,  for  I  am  God  and  there  is  none  else."  I 
have  sworn  by  myself,  the  word  is  gone  out  of  my 
mouth  in  righteousness,  and  shall  not  return  that 
unto  me  every  knee  shall  bow,  every  tongue  shall 
swear."  Isa.  xlv  :  22,  23.  We  do  not  require,  there- 
fore, to  retrograde,  and  depend  on  promises  made  to 
the  patriarch,  in  the  patriarchal,  typical  character; 
but  look  to  the  Lord  himself,  on  whom  now  the 
whole  responsibility  of  fulfillment  depends;  for 
Christ  himself  hath  appeared  in  the  character  of 
minister  of  circumcision  for  the  truth  of  God,  to  con- 
firm the  promises  made  to  the  fathers ;  and  that  the 
Gentiles  might  glorify  God  for  his  mercy.  The  views 


243 


History  of  Presbyterianism 


are  now  expanded  and  greatly  enlarged,  and  what 
was  a  peculiar  privilege  vouchsafed  to  the  descend- 
ants of  Abraham,  Isaac  and  Jacob,  according  to  the 
literal  tenor  of  the  covenant,  is  now  extended  in  its 
gospel  character  to  all  the  spiritual  seed.  "But  the 
scripture  hath  concluded  all  under  sin,  that  the  prom- 
ise by  faith  of  Jesus  Christ  might  be  given  to  them 
that  believe.  But  before  faith  came  we  were  kept 
under  the  law,  shut  up  unto  the  faith  which  should 
afterwards  be  revealed.  Wherefore  the  law  was  our 
schoolmaster  unto  Christ,  that  we  might  be  justified 
by  faith.  But  after  that  faith  is  come,  we  are  no 
longer  under  a  schoolmaster.  For  ye  are  all  the 
children  of  God  by  faith  in  Jesus  Christ.  For  as 
many  of  you  as  have  been  baptized  into  Christ  have 
put  on  Christ.  There  is  neither  Jew  nor  Greek, 
there  is  neither  bond  nor  free,  there  is  neither  male 
nor  female,  for  ye  are  all  one  in  Christ  Jesus.  And 
if  ye  be  Christ's,  then  are  ye  Abraham's  seed,  and 
heirs  according  to  the  promise."  Gal.  iii :  22,  etc. 
The  subject  has  now  divested  itself  of  its  typical 
character,  and  has  assumed  its  real  spiritual,  gospel 
character,  which  was  shut  up  long  under  the  veil  of 
types  and  prophecies,  although  that  was  the  real  ob- 
ject of  everything  that  was  contained  in  those  types 
and  prophecies,  and  which  were  shadowed  as  a  light 
in  a  dark  place,  until  the  Son  and  heir,  to  whom  the 
inheritance  belonged,  should  come  and  claim  his  law- 
ful rights,  and  assume  his  own  prerogative  as  the 
minister  of  circumcision,  for  the  truth  of  God,  to 
confirm  the  promises  made  to  the  fathers.  The  prom- 


244 


On  Prince  Edward  Island 


ises  made  to  the  fathers  required  confirmation,  and 
no  other  was  qualified,  or  installed  into  office  by  the 
oath  of  God,  but  him  alone ;  therefore  he  says,  "Look 
unto  me  and  be  ye  saved,  for  I  am  God  and  there  is 
none  else" ;  we  must  look  to  him,  then,  for  the  confir- 
mation of  the  promises  of  God,  in  his  own  way,  as 
revealed  to  us  in  the  New  Testament.  And  it  is 
proper  and  necessary  to  understand  the  nature  and 
character  of  his  kingdom,  which  is  not  of  this  world, 
but  is  a  dispensation  of  the  ministration  of  the  Spirit 
and  of  righteousness ;  and  the  view  that  is  held  out 
to  us  of  the  manner  in  which  he  ministers  the  sign 
and  seal  of  the  covenant,  circumcision,  during  the 
gospel  dispensation,  may  have  some  influence  on  the 
mind,  to  lead  us  to  the  character  of  his  kingdom,  and 
the  way  in  which  he  shall  confirm  the  promises  made 
to  the  fathers.  "For  in  him  dwelleth  all  the  fullness 
of  the  Godhead  bodily,  and  ye  are  complete  in  him, 
who  is  the  head  of  all  principality  and  power;  in 
whom  also  ye  are  circumcised  with  the  circumcision 
made  without  hands,  in  the  putting  off  the  body  of 
the  sins  of  the  flesh  by  the  circumcision  of  Christ; 
buried  with  him  in  baptism,  wherein  ye  are  risen 
with  him,  through  the  faith  of  the  operation  of  God, 
who  hath  raised  him  from  the  dead."  Col.  ii :  9,  etc. 
The  character  of  the  two  dispensations  may  be  seen 
as  clearly  established  by  the  modes  of  the  adminis- 
tration of  the  sign  and  seal  of  the  selfsame  covenant 
— the  first  ministered  by  the  hands  of  men,  but  the 
second  and  true  mode  of  administration,"  made  with- 
out hands,  in  putting  off  the  body  of  the  sins  of  the 

245 


History  of  Presbyteriarusm 


flesh  by  the  circumcision  of  Christ."  "For  there  is 
verily  a  disannulling  of  the  commandment  going  be- 
fore for  the  weakness  and  unprofitableness  thereof. 
For  the  law  made  nothing  perfect,  but  the  bringing 
in  of  a  better  hope  did,  by  the  which  we  draw  nigh 
unto  God."  Heb.  vii:  18,  etc.  We  do  not  therefore 
require  to  place  any  trust  in  the  promises  of  the 
Abrahamic  covenant,  except  as  they  are  held  out  to 
us  in  the  promises  of  the  gospel,  to  be  truly  con- 
firmed to  us  by  Jesus  Christ,  who  was  typified  by 
Abraham. 


246 


On  Prince  Edward  Island 


CHAPTER  XXVI. 

SERMON  DELIVERED  AT  BEDEQUE,  P.  E.  I.,  BY  REV.  R.  S. 
PATTERSON,  M.  A.,  IN  THE  YEAR  183O. 

II  Samuel  23  13 :  "He  that  ruleth  over  men  must 
be  just,  ruling  in  the  fear  of  God."  The  foundation 
of  government  is  the  will  of  God.  From  the  days 
of  Air.  Locke  it  has  been  extensively  supposed  to  be 
founded  in  the  "social  compact." 

The  great  man  whom  we  have  mentioned  was  no 
doubt  led  to  entertain  this  opinion  in  opposition  to 
the  views  of  Sir  Robert  Filmer,  who  maintained  the 
divine  hereditary  right  of  kings  to  their  thrones,  by 
virtue  of  the  original  gift  of  universal  sovereignty  to 
Adam. 

The  "social  compact"  supposes  that  there  was  a 
time  when  there  was  no  government — that  men, 
when  in  an  absolutely  savage  state,  agreed  to  come 
together  into  a  body  politic  to  create  rulers,  to  pre- 
scribe their  functions,  and  the  duties  to  be  per- 
formed by  those  as  members  of  the  body.  It  sup- 
poses that  each  individual  agreed  to  be  subject  to  the 
majority, — that  previous  to  this  compact  there  had 
been  no  civil  rights,  obligations  or  duties,  that  all 
these  were  the  result  of  the  "social  compact." 

This  theory  involves  in  it  many  absurdities.  It 
supposes  men  in  a  savage  state  to  do  things  which 
would  require  a  high  degree  of  civilization.  That 
persons  might  enter  into  this  compact  it  is  necessary 

247 


History  of  Presbyterianism 


that  they  should  be,  in  a  considerable  degree  civil- 
ized. 

No  savage  would  be  willing  to  endure  the  re- 
straints of  civilized  life.  Nor  can  it  be  proved  that 
persons  ever  entered  into  such  a  compact.  This  is 
allowed  even  by  those  who  make  use  of  it  to  explain 
the  theory  of  government.  But  they  believe  that 
they  did  still  enter  into  it.  It  is  very  necessary  that 
their  consent  should  be  explicit. 

But  some  say  that  although  this  theory  is  only 
imaginary,  it  may  be  justly  employed  to  illustrate  the 
nature  of  civil  government.  But  falsehood  can  never 
be  necessary  or  useful  for  the  illustration  of  truth. 
Many  other  absurdities  which  it  is  not  necessary  to 
mention  follow  from  this  scheme. 

Government  is  founded  on  the  will  of  God.  This 
is  evident  from  reason.  That  God  wills  the  happi- 
ness of  all  mankind  cannot  be  doubted.  But  without 
government  this  end  could  not  be  gained.  It  is  nec- 
essary in  order  to  the  safety  of  their  labor,  life,  prop- 
erty, peace,  religion,  morals.  And  the  same  thing  is 
also  shown  in  the  scriptures. 

"The  powers  that  be  are  ordained  of  God."  We 
do  not  mean  that  God  has  instituted  any  particular 
form  of  government.  This  he  never  did,  except  in 
the  case  of  the  Israelites.  He  has  left  men  to  insti- 
tute whatever  form  of  government  may  be  most 
suited  to  their  condition.  Some  forms  may  be  more 
fitted  to  one  state  of  society,  and  others  to  another. 
But  God  willed  the  existence  of  government.  What- 
ever government  most  promotes  the  happiness  of 

248 


On  Prince  Ed<ward  Island 


mankind  is  most  agreeable  to  the  will  of  God.  That 
which  does  not  promote  his  happiness  is  opposed  to 
the  divine  will. 

Every  ruler  is  bound  to  remember  that  he  is  raised 
to  the  chair  of  magistracy  for  the  good  of  those  over 
whom  he  rules.  "He  that  ruleth  over  men  must  be 
just,  ruling  in  the  fear  of  the  Lord."  From  the  let- 
ter and  spirit  of  the  text  we  purpose  to  show  what 
is  the  character  of  a  good  ruler. 

I.  The  ruler  ought  to  be  a  man  of  piety.  The 
proof  of  this  is  complete  from  the  words  of  the  text. 
"He  that  ruleth  over  men  must  be  just,  ruling  in  the 
fear  of  the  Lord."  But  a  person  canunot  rule  in  the 
fear  of  the  Lord  unless  he  hath  that  fear.  But  the 
fear  of  the  Lord  means  religion.  The  fearers  of  God 
mean  religious  persons.  "Come  all  ye  that  fear  the 
Lord  and  I  will  tell  you  what  he  hath  done  for  my 
soul."  "They  that  feared  the  Lord  spake  often  one 
to  another",  that  is,  religious  persons.  The  fear  of 
the  Lord  then  means  religion,  and  it  is  a  requisite  in 
the  character  of  a  good  ruler.  We  fear  that  this 
requisite  is  overlooked  by  many  in  their  choice  of 
rulers.  In  choosing  persons  to  rule  over  them,  they 
do  not  look  for  religious  persons.  In  forming  an  es- 
timate of  the  ingredients  of  a  ruler  they  do  not  take 
into  account  the  principal  element — religion.  They 
look  only  for  persons  who  will  suit  their  political 
ideas.  If  they  can  only  have  such  persons,  they  can 
very  well  dispense  with  religion.  This,  however,  is 
wrong.  If  there  be  any  truth  in  the  Bible,  religion 
is  an  indispensable  element  in  the   character   of   a 


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ruler.  Indeed,  it  is  in  the  religions  person  alone  that 
full  confidence  can  be  placed.  The  scriptures  teach 
us  that,  that  in  men  who  have  not  been  regenerated 
by  the  Holy  Spirit,  selfishness  is  the  ruling  principle. 
All  things  will  be  made  to  bow,  if  possible,  to  their 
selfish  interests.  A  man  of  no  piety  may  act  well  in 
certain  instances,  but  it  is  because  it  suits  his  own 
ends.  It  is  not  from  a  heartfelt  principle.  But  it  is 
only  in  the  truly  religious  person  that  full  confidence 
can  be  placed.    He  acts  from  the  fear  of  the  Lord. 

We  do  not  say  that  religion  is  the  whole  quali- 
fication necessary  in  a  ruler.  There  are  other  things 
which  are  also  requisite.  He  must  possess  a  certain 
amount  of  information,  and  he  must  have  the  fac- 
ulty of  communicating  that  information  to  others. 
He  must  possess  a  sufficient  degree  of  firmness  and 
decision  of  character  to  save  him  from  intimidation 
or  from  being  too  easily  influenced  by  interested 
parties  or  duped  by  designing  men. 

Still,  however,  religion  is  an  indispensable  requi- 
site in  the  character  of  a  good  ruler.  As  an  indi- 
vidual he  is  under  all  the  common  obligations  to 
be  a  man  of  piety.  But  as  a  ruler  he  is  under 
additional  obligations.  Being  in  a  public  station 
his  influence  will  reach  farther.  His  example,  if 
good,  will  have  the  weightier  influence  for  good ; 
if  bad,  will  be  more  extensively  injurious. 

II.  The  ruler  must  be  just  Of  the  Great  Ruler 
of  the  Universe  it  is  said :  "He  is  a  Rock.  His  work 
is  perfect,  all  his  words  are  judgment,  a  God  of 
truth  and  without  iniquity,  just  and  right  is  He." 

250 


On  Prince  Edward  Island 


Him  the  rulers  of  the  earth  ought  to  imitate.  They 
ought  to  be  just. 

The  power  of  rulers  is  threefold:  legislative, 
judiciary  and  executive.  This  is  exemplified  in  the 
framing  of  laws.  These  must  be  just ;  all  partiality 
must  be  avoided.  Persons  in  similar  circumstances 
must  be  treated  in  the  same  manner.  Privileges 
must  not  be  granted  to  some  and  withheld  from 
others  who  are  equally  entitled  to  receive  them.  If 
just  laws  be  not  framed,  the  whole  foundation  of 
society  must  be  subverted.  It  too  often  happens, 
however,  that  this  is  the  case.  Laws  are  framed 
not  from  a  desire  to  promote  the  public  good,  but  to 
serve  party  purposes — to  gratify  the  ambition  or 
avarice  of  individuals. 

Again,  another  branch  of  the  ruler's  duty  is  to 
interpret  the  laws.  No  matter  how  equitable  the 
laws  are,  if  they  be  not  rightly  interpreted,  injustice 
will  be  done.  It  is  of  great  importance  therefore 
that  there  should  be  a  faithful  and  competent  inter- 
preter of  the  law.  "Woe  unto  him,"  saith  Isaiah, 
"who  justifies  the  wicked  for  reward,  or  takes  away 
the  righteousness  of  the  righteous;"  "ye  shall  do 
no  unrighteousness  in  judgment;  thou  shalt  not 
respect  the  person  of  the  poor,  nor  honor  the  person 
of  the  mighty,  but  in  righteousness  shalt  thou  judge 
thy  neighbor."    Lev.  xix:ic>. 

It  is  not  good,  says  Solomon,  to  have  respect 
of  persons  in  judgment.  "He  that  saith  to  the 
wicked  thou  art  righteous,  him  shall  the  people 
curse,  nations  shall  abhor  him,  but  they  that  rebuke 

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him,  to  them  shall  be  delight  and  a  good  blessing 
shall  come  upon  them." 

In  the  third  place,  laws  must  be  executed.  It  mat- 
ters not  how  just  and  good  the  law  may  be,  or  how 
faithfully  they  may  be  interpreted ;  if  they  be  not 
executed,  all  their  good  effect  will  be  lost. 

III.  The  ruler  ought  to  be  a  man  of  truth.  Men 
of  truth  preserve  the  Kingdom.  If  truth  were  to  be 
banished  from  this  world  it  ought  still  to  find  a 
dwelling  place  in  the  breasts  of  human  beings,  for 
the  truth  upholds  all  the  moral,  material  and  spirit- 
ual interests  of  mankind.  Without  it  there  could  be 
no  virtue  and  no  happiness.  Were  falsehood  uni- 
versal it  would  destroy  not  only  a  kingdom,  but  the 
whole  world  and  the  wide  universe.  It  would  trans- 
form all  rational  beings  into  fiends,  and  heaven  into 
hell.  The  ruler  ought  to  be  a  man  of  truth.  He 
should  in  no  case  vary  from  strict  veracity.  It  too 
often  happens  that  this  is  not  the  case.  Those  in 
power  too  frequently  practice  deception  to  serve 
their  own  ends.  They  think  that  this  is  a  piece  of 
necessary  policy.  They  imagine  that  they  may  have 
recourse  to  stratagem  in  serving  their  own  purposes. 
But  this  is  wrong.  Honesty  is  the  best  policy.  Let 
them  kindly,  firmly  and  without  equivocation,  state 
the  truth.  This  course  will,  in  the  end,  show  to 
their  own  advantage.  Falsehood  may  in  a  person 
of  superior  cunning  succeed  for  a  time,  but  sooner 
or  later  it  will  be  discovered,  then  it  will  bring  down 
upon  the  guilty  party  just  and  righteous  condem- 
nation.    ''Be  sure  your  sin  will  find  you  out." 

252 


On  Prince  Edward  Island 


IV.  The  ruler  ought  to  obey  the  law.  This  is  a 
duty  incumbent  upon  every  individual  of  the  human 
family.  "Let  every  soul  be  subject  unto  the  higher 
powers ;  submit  yourselves  unto  every  ordinance  of 
man,''  saith  the  Scriptures. 

Now  a  ruler  is  under  obligation  in  common  with 
others  to  obey  the  law.  But  in  addition  to  this, 
he  is  bound  by  other  considerations  to  comply  with 
the  law.  Should  he  violate  it,  his  example,  owing 
to  his  official  standing,  would  be  more  pernicious 
than  that  of  a  private  individual;  others,  to  justify 
themselves  in  lawlessness,  will  point  to  the  example 
set  before  them  by  their  rulers.  The  failure  of 
rulers  to  obey  law  will  have  a  strong  tendency  to 
weaken  the  authority  of  the  government  and  to 
bring  it  into  contempt.  It  may  be  said  to  such  an 
one,  Thou  that  judgest  another,  judgest  thou  not 
thyself;  thou  that  sayest  a  man  should  not  steal, 
dost  thou  thyself  steal? 

What  did  God  say  concerning  the  King  whom  he 
foresaw  the  Israelites  would  one  day  select  to 
govern  them?  "It  shall  be  that  when  he  sitteth 
upon  the  throne  of  his  Kingdom,  that  he  shall  write 
a  copy  of  the  law  in  a  book,  out  of  that  which  is 
before  the  priests  and  Levites,  and  it  shall  be  with 
him,  and  he  shall  read  therein  all  the  days  of  his 
life,  that  he  may  learn  to  fear  the  Lord  his  God, 
to  keep  all  the  words  of  this  law,  and  all  his  statutes 
to  do  them,  that  his  head  be  not  lifted  up  above  his 
brethren,  and  that  he  turn  not  aside  from  the  Com- 
mandments from  the  right  hand  to  the  left." 


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Superior  officers,  in  choosing  subordinates,  should 
select  those  who  are  best  qualified.  This  is,  how- 
ever, very  often  overlooked.  It  too  often  happens 
that  superiors  choose  subordinates  whom  they  can 
most  efficiently  use  to  carry  out  their  own  political 
ends.  The  principal  qualification  demanded  in  the 
subordinate  is  that  he  be  a  strenuous  supporter  of 
their  party.  But  let  us  see  how  far  this  is  in 
accordance  with   Scripture. 

Jethro  said  to  Moses,  ''Moreover  thou  shalt  pro- 
vide out  of  all  the  people  able  men,  such  as  fear 
God,  men  of  truth,  hating  covetousness,  and  place 
such  over  them  to  be  rulers  of  thousands,  and  rulers 
of  hundreds,  and  rulers  of  fifties,  and  rulers  of  tens, 
and  thou  shalt  judge  the  people  with  just  judg- 
ment." We  have  here  the  character  of  rulers  most 
admirably  described.  They  are  to  be  able  men, 
qualified  for  their  office.  It  is  in  direct  opposition 
to  the  teachings  of  the  great  lawgiver  of  Israel  to 
install  into  an  office  a  man  who  is  unqualified  to 
discharge  the  duties  of  that  office.  Such  an  appoint- 
ment would  only  degrade  the  office.  Officers  both 
in  church  and  state  should  be  men  who  fear  God. 
We  have  already  said  that  rulers  ought  to  be  men 
of  piety,  and  here  we  have  clear  proof  of  it.  They 
are  to  be  men  of  truth.  They  must  be  distinguished 
by  strict  veracity.  No  deceit  must  be  practiced 
by  them.  They  are  to  be  haters  of  covetousness. 
Should  avaricious  persons  be  appointed  to  the  posi- 
tion of  rulers,  they  would  be  in  great  danger  of 
enriching  themselves  at  the  public  expense.     And 

254 


On  Prince  Edward  Island 


Moses  said  to  the  Israelites,  "Judges  and  officers 
slialt  thou  make  thee  in  all  thy  gates,  which  the 
Lord  thy  God  giveth  thee  thoughout  thy  tribes, 
and  they  shall  judge  the  people  with  just  judg- 
ment, they  shall  not  wrest  judgment,  they  shall  not 
respect  persons,  neither  take  a  gift,  for  a  gift  doth 
blind  the  eyes  of  the  wise  and  pervert  the  words 
of  the  righteous."  And  David,  speaking  of  this 
very  subject,  says,  "Him  that  hath  an  high  look  and 
a  proud  heart  I  will  not  suffer.  Mine  eyes  shall 
yet  be  upon  the  faithful  of  the  land,  that  he  may 
dwell  with  me.  He  that  walketh  in  a  perfect  way 
he  shall  serve  me.  He  that  worketh  deceit  shall 
not  dwell  in  my  house.  He  that  telleth  lies  shall 
not  tarry  in  my  sight."  Here  we  see  what  kind 
of  persons  David  would  choose  to  be  subordinate 
rulers.  They  would  be  men  of  strict  veracity  and 
honesty  and  sincerity.  Reason  corresponds  with 
Scripture  in  describing  the  importance  of  choosing 
properly  qualified  subordinates.  They  are  as  eyes 
or  hands  for  all  their  superiors.  From  them  they 
learn  the  condition  of  those  who  are  under  them. 
From  them  they  learn  the  efficiency  of  governmental 
measures,  whether  they  are  beneficial  or  otherwise. 
By  them  the  laws  are  ordinarily  executed. 

Now  superiors  are  accountable  for  the  conduct  of 
their  agents.  Evils  which  they  do  are  chargeable 
upon  their  superiors.  How  important  then,  not  only 
for  the  superiors  themselves,  but  also  for  the  govern- 
ment and  the  country  that  proper  subordinates 
should  be  chosen. 


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The  ruler  ought  to  be  a  man  of  benevolence.  Of 
the  Great  Ruler  of  the  Universe  it  is  said,  "God 
is  Love."  Inferior  rulers  ought  to  imitate  him. 
The  sole  object  of  the  ruler  in  governing  ought 
to  be  the  good  of  the  people,  not  his  own  happi- 
ness or  aggrandizement.  His  happiness  is  as  naught 
compared  with  that  of  millions;  and  his  own  indi- 
vidual happiness  will  be  better  advanced  in  con- 
sidering their  good  than  in  following  out  any 
selfish  ends  of  his  own.  There  are  cases  in  which 
the  law  falls  with  unjust  severity  upon  individuals. 
For  such  cases  as  these  provision  is  made  in  most 
governments,  that  the  power  should  be  lodged  in  the 
hands  of  the  executive  to  extend  the  necessary  relief. 
It  is  always  understood  that  the  ruler  will  do  all 
in  his  power  to  prevent  such  cases  of  injustice,  and 
when  they  do  occur  to  redress  the  grievances  of  his 
subjects.  This  power  and  the  means  of  relief  with 
which  he  is  intrusted  is  intended  for  the  good  of 
the  subjects,  and  with  a  kind  heart  and  a  liberal 
and  judicious  hand  they  should  be  dispensed.  In 
this  respect  the  ruler  ought  to  set  a  good  example 
to  others.  Even  upon  a  private  person  this  is 
incumbent,  but  it  is  peculiarly  so  in  a  ruler.  He 
occupies  a  conspicuous  position.  His  example  will 
be  either  very  salutary  or  very  pernicious.  It  will 
greatly  encourage  virtue,  and  discountenance  vice, 
or  it  produce  the  very  opposite  effect.  How  impor- 
tant then  that  the  ruler  should  be  a  God-fearing 
man,  a  man  who  in  all  things  would  set  before  the 
governed,  a  godly  example. 

256 


On  Prince  Edward  Island 


From  this  subject  we  may  learn  the  responsibility 
of  electors.  They  possess  a  great  privilege.  It  is 
no  small  boon  to  possess  the  elective  franchise;  but 
if  it  is  a  great  privilege  it  is  connected  with  a  cor- 
responding responsibility.  When  persons  have  the 
privilege  of  choosing  their  own  rulers,  they  are 
answerable  for  the  character  of  the  men  chosen.  If 
they  are  weak  and  wicked  the  government  will  be 
an  unjust,  unrighteous  government  and  the  country 
will  suffer;  but  where  does  the  responsibility  lie? 
Of  course  it  lies  at  the  door  of  the  electors.  We 
have  seen  what  the  character  of  rulers  ought  to  be. 
They  are  to  be  pious  men,  just  men,  men  of  truth, 
men  who  obey  the  law,  men  who  are  benevolent, 
men  who  set  a  good  example  to  others,  men  who 
choose  proper  subordinates.  Such  persons  then 
electors  are  bound  to  choose.  When  they  do  not, 
they  act  contrary  to  the  command  of  God,  they  do 
what  will  destroy  the  happiness  and  prosperity  of 
their  country.  Bad  rulers  have  ever  proved  a  curse 
to  the  people  and  to  the  nation.  Of  this  we  have 
an  example  in  the  case  of  the  wicked  kings  in 
Israel  and  Judea.  What  evils  did  Jeroboam  and 
Ahab  bring  upon  their  country.  But  on  the  other 
hand,  good  rulers  have  ever  proved  a  blessing  to 
their  country.  Such  were  Moses,  Joash,  David, 
Johoshaphat,  Hezekiah,  Josiah  and  others  both  in 
ancient  and  in  modern  times.  How  great  then  is 
the  responsibility  of  electors.  They  have  much  in 
their  power.  Let  them  see  that  they  do  what  will 
promote  the  good  of  their  country,  without  respect 

Q  2$7 


History  of  Presbyterianism 


to  party.  Let  them  lay  aside  all  private  interests 
and  consider  what  is  the  duty  they  owe  to  God  and 
their  country.  Let  them  see  that  they  support  and 
choose  persons  who  will  promote  the  religion  of  the 
people,  men  who  will  uphold,  defend  and  aid  in  the 
spread  of  God's  word,  and  maintain  and  defend  our 
civil  and  religious  rights  and  privileges. 


258 


On  Prince  Edward  Island 


CHAPTER  XXVII. 

SERMON  PREACHED  BY  REV.  WILLIAM  MCGREGOR  IN 
LOT  1 6,  P.  E.  I.,  A.  D.  l82I.  TEXT  GEN.  XXXII  :26. 
"l  WILL  NOT  LET  THEE  GO  EXCEPT  THOU  BLESS 
ME. 

The  history  of  Jacob  is  beautiful,  striking  and 
affecting.  It  is  full  of  tender  and  delicate  incidents, 
fitted  to  arrest  the  attention  and  warm  the  heart; 
a  hidden  stream  of  poetry  runs  through  the  whole 
history.  There  was  Jacob  who  left  his  father's 
house  on  account  of  the  hatred  and  persecution  of 
his  brother  Esau.  On  his  journey  he  came  to  a  cer- 
tain place  and,  overtaken  by  night,  took  of  the 
stones  of  that  place  for  his  pillow,  and  with  the 
heavens  for  his  curtains,  he  laid  himself  down  to 
sleep.  "So  he  gives  his  beloved  sleep."  In  the 
dead  of  night  when  deep  sleep  had  fallen  upon  man, 
God  gave  to  Jacob  a  wonderful  manifestation;  he 
appeared  to  him  in  a  dream,  and  in  that  dream  he 
saw  a  ladder  connecting  heaven  and  earth.  When 
he  came  to  Haran,  a  stranger,  he  met  Rachel,  his 
cousin,  at  the  well  where  she  had  come  to  water 
her  father's  sheep.  Having  ascertained  who  Rachel 
was,  he  watered  the  flock  for  her,  made  himself 
known  to  her  and  lifted  up  his  eyes  and  wept. 
Laban,  his  uncle,  received  him  with  much  seeming 
affection ;  agreed  with  him  that  he  should  serve  him 
seven  years  for  his  daughter  Rachel,  but  in  the 

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History  of  Presbytertantsm 


end  deceived  and  defrauded  him,  thus  reproving 
his  conduct  towards  his  brother  Esau.  How  won- 
derful are  the  ways  of  God  in  chastising  his  chosen 
children !  They  read  their  sin  in  their  punishment. 
Laban  dealt  with  Jacob  in  a  more  cruel  and  unjust 
manner,  but  yet  though  oppressed  he  did  not  flee 
from  his  uncle,  nor  desert  his  service  until  God 
commanded  him  and  gave  him  the  promise  of  his 
presence  and  protection,  saying,  "Return  to  the  land 
of  thy  fathers  and  God  will  be  with  thee."  So 
Jacob  set  out  on  his  journey  to  his  native  land  with 
his  wives  and  children,  his  flocks  and  herds,  and  all 
that  he  possessed.  In  a  few  days  Laban  pursued 
after  him  in  great  wrath,  intending  to  do  him  harm. 
But  God  warned  Laban  of  his  sin  and  danger,  and 
protected  Jacob  from  the  effects  of  his  wrath.  The 
meeting  of  Jacob  and  Laban  was  remarkable.  They 
made  a  covenant  and  set  up  a  pillar,  and  swore  an 
oath  before  God,  with  protestations  of  the  most 
genuine  friendship.  As  Jacob  went  on  his  way, 
God,  as  an  evidence  of  his  care  and  protection,  gave 
him  a  remarkable  vision:  the  angels  of  God  met 
him  and  he  called  them  God's  host,  and  the  place 
he  called  Mahanaim,  i.  e.  two  hosts  or  bands.  Im- 
mediately after  this  signal  vision  of  angels,  he  is 
informed  of  the  warlike  appearance  of  his  brother 
Esau,  with  his  four  hundred  men  coming  out  to  meet 
him.  He  remembered  how  he  had  deceived  and  de- 
frauded his  brother,  hence  he  was  greatly  troubled 
and  distressed.  He  promptly  employed  proper 
means  to  pacify  him,  sent  him  a  magnificent  present, 

260 


On  Prince  Edward  Island 


made  the  most  profound  submission  to  Esau,  and 
then  he  breaks  out  in  fervent  prayer  to  the  God  of 
his  fathers:  "O  God  of  my  father  Abraham, 
and  God  of  my  father  Isaac,  the  Lord  which 
saidst  unto  me,  Return  to  thy  country  and  to  thy 
kindred  and  I  will  deal  well  with  thee.  I  am  not 
worthy  of  the  least  of  all  the  mercies  and  of  all  the 
truth  which  thou  hast  showed  to  thy  servant;  for 
with  my  staff  I  have  passed  over  this  Jordan,  and 
now  I  am  become  two  bands.  Deliver  me,  I  pray 
thee,  from  the  hand  of  my  brother,  from  the  hands 
of  Esau,  for  I  fear  him  lest  he  come  and  smite  me 
and  the  mother  with  the  children.  And  thou  saidst 
I  will  surely  do  thee  good  and  make  thy  seed  as  the 
sand  of  the  sea  which  cannot  be  numbered  for 
multitude."  How  earnestly  he  pleads  God's  prom- 
ise and  its  fulfillment !  But  he  did  not  content  him- 
self with  this  earnest  and  humble  address  at  the 
throne  of  mercy.  He  sent  his  wives,  his  children 
and  servants  over  the  brook  Jabbok  for  safety,  and 
being  left  alone  he  gave  himself  to  extraordinary 
prayer :  "And  there  wrestled  a  man  with  him  until 
the  break  of  day,  and  when  he  saw  that  he  prevailed 
not  against  him,  he  touched  the  hollow  of  his  thigh ; 
and  the  hollow  of  Jacob's  thigh  was  out  of  joint  as 
he  wrestled  with  him.  And  he  said,  let  me  go  for 
the  day  breaketh ;  and  he  said,  I  will  not  let  thee  go 
except  thou  bless  me."    Let  us  notice 

First,  What  the  man  who  wrestled  with  Jacob 
said :  "Let  me  go,  for  the  day  breaketh."  Now  who 
was  it  that  wrestled  with  Jacob  ?  It  was  some  one  in 

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the  form  of  a  man,  possessing  the  appearance  of 
a  man.  All  that  you  are,  this  being  was,  and  much 
more;  yea,  it  was  God  that  wrestled  with  Jacob; 
and  he  seems  to  have  assumed  the  form  of  man 
for  this  very  purpose — to  wrestle.  That  he  was 
God  is  evident,  for  Jacob  asks  a  blessing  from  him, 
"I  will  not  let  thee  go  except  thou  bless  me."  Yea, 
he  expressly  calls  him  God  in  verse  thirtieth — "I 
have  seen  God  face  to  face."  Thus  it  seems  to  have 
been  the  Son  of  God  in  the  form  of  a  man  who 
wrestled  with  Jacob.  In  Hosea  xii:4  it  is  said  of 
Jacob,  "He  had  power  over  the  angel  and  pre- 
vailed." The  being  with  whom  he  wrestled  is 
called  God,  an  angel  and  a  man.  Now  he  could  not, 
as  we  have  seen,  have  been  a  mere  man,  for  Jacob 
sought  a  blessing  from  him.  He  could  not  have 
been  God  the  Father,  for  it  is  written,  "No  man 
hath  seen  God  at  any  time;  the  only  begotten  Son 
who  is  in  the  bosom  of  the  Father  he  hath  declared 
him."  It  was  therefore  the  Son — God  and  man  in 
one  person — whom  Jacob  saw  and  with  whom  he 
wrestled.  Besides,  in  all  the  appearances  of  Deity 
in  the  Old  Testament  it  was  not  the  Father  or  the 
Spirit  that  appeared,  but  the  Son,  the  second  per- 
son of  the  Trinity.  He  appeared  to  Moses  in  the 
bush — to  Joshua,  as  the  captain  of  the  Lord's  hosts, 
with  drawn  sword  in  his  hand,  and  he  was  with  the 
church  in  her  long  and  weary  march  through  the 
wilderness.  "Behold  I  send  an  angel  before  thee 
to  keep  thee  in  the  way,  and  to  bring  thee  into  the 
place  which  I  have  prepared.     Beware  of  him  and 

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obey  his  voice,  provoke  him  not,  for  he  will  not 
pardon  your  transgressions:  for  my  name  is  in 
him."  Ex.  xxiii:20,  21.  It  thus  seems  clear  that 
the  angel  with  whom  Jacob  wrestled  was  the  Son 
of  God. 

Secondly.  What  are  we  to  understand  by  the 
wrestling  in  the  text?  Some  make  it  visional  and 
in  a  dream ;  others  make  it  entirely  spiritual,  con- 
sisting in  earnest  prayer  in  the  exercise  of  faith  with 
full  trust  in  the  promises  of  the  God  of  his  fathers. 
Hanging  on  the  promise  and  command  of  God, 
Jacob  believed  that  he  would  be  brought  back  in 
safety  to  his  native  country.  The  wrestling  was 
not  visionary  or  merely  spiritual,  it  was  corporeal. 
This  is  evident  from  the  effect  of  it ;  he  touches  the 
hollow  of  Jacob's  thigh  and  puts  it  out  of  joint,  so 
that  after  the  exercise  is  over  he  cannot  walk  but 
with  the  greatest  difficulty.  But  the  greatest  diffi- 
culty of  all  seems  to  be  how  Jacob  could  have 
strength  to  prevail  over  the  angel ;  for  are  the  angels 
not  said  to  excel  in  strength?  One  of  them  smote 
with  death  in  one  night  one  hundred  and  eighty- 
four  thousand  of  the  Assyrian  army.  What  then 
must  be  the  power  and  strength  of  the  Jehovah 
angel  with  whom  Jacob  wrestled,  and  what  an  un- 
equal match  Jacob  must  have  been  to  struggle  with 
the  mighty  angel  Jehovah ;  yet  he  prevailed  with 
the  Lord  of  angels.  This  is  truly  wonderful,  but 
the  prophet  solves  the  mysterious  way  in  which  his 
strength  had  power  with  God  and  prevailed :  that  it 
was  God's  strength  freely  communicated  to  Jacob 

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by  God  himself,  so  that  Jacob  possessed  this  strength 
as  though  it  were  his  own.  It  was  God's  gift  to 
him.  Now  in  wrestling  Jacob  exerted  all  his  strength 
— all  that  was  given  him,  all  he  possessed.  The 
angel  exerted  no  more  strength  than  he  knew  Jacob 
would  overcome.  Thus,  in  this  wrestling,  God  the 
Son  is  to  be  viewed  in  two  distinct  characters — as  a 
combatant  and  as  an  assistant,  showing  greater 
strength  as  an  assistant  than  as  a  combatant,  wrest- 
ling as  it  were  with  his  left  hand  and  upholding  and 
strengthening  with  his  right  hand:  the  arm  of  his 
strength.  Thus  we  are  not  to  look  so  much  at 
Jacob's  bodily  as  at  his  spiritual  strength,  the  strong 
and  lively  efforts  which  his  faith  had  been  enabled 
to  put  forth,  when  he  wrestled  with  the  angel  and 
prevailed.  This  glorious  truth  is  recorded  for  our 
encouragement  in  prayer. 

Again :  Why  did  the  angel  say,  "Let  me  go  for 
the  day  breaketh"  ?  He  was  an  uncreated  angel,  as 
we  have  seen;  the  darkness  and  the  light  are  both 
alike  to  him.  It  was  not,  as  some  apocryphal  writers 
affirm,  because  the  angels  sang  hymns  of  praise  to 
God  in  the  morning.  The  angel  Jehovah  might  use 
this  language  for  the  following  reasons,  viz. :  first, 
to  put  Jacob  in  mind  of  his  own  affairs — of  present 
duty,  just  as  Jesus  taught  elsewhere  that  however 
necessary  and  important  prayer  is,  no  Christian  is 
to  continue  at  that  exercise  to  the  neglect  of  present 
and  urgent  duty ;  or  secondly,  in  kindness  to  Jacob, 
lest  he  should  be  overcome  or  overwhelmed  with  the 
angel's  unseen,  splendid  appearance  in  the  light  of 

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day ;  or  thirdly,  it  may  have  been  to  try  Jacob's  faith 
and  patience — to  see  if  he  would  exert  the  same 
degree  of  faith  in  resting  and  relying  as  he  had 
done  in  the  combat,  and  also  to  see  if  he  were  willing 
to  yield  to  the  counsel  and  will  of  God. 

Thirdly.  What  Jacob  said,  "I  will  not  let  thee  go 
except  thou  help  me."  First,  Jacob  asked  a  bless- 
ing— a  present  blessing.  It  was,  Lord  bless  me 
now ;  and  as  God  had  often  blessed  him  before,  he, 
with  the  greater  confidence,  now  asks  for  a  blessing 
suited  to  his  needs — his  present  circumstances.  He 
was  now  in  such  a  state  that  he  durst  not  meet  his 
brother  Esau  whom  he  had  wronged,  but  if  the 
angel  would  only  bless  him  he  would  not  be  afraid. 

Again,  he  wanted  the  blessing  already  conferred 
upon  him  renewed  and  ratified ;  yea,  he  wanted  the 
blessing  his  father  conferred  to  be  obtained,  ratified 
and  confirmed — the  blessing  which  his  brother  de- 
spised. There  is  a  great  difference  between  the  bless- 
ing of  God  and  the  blessing  of  his  servants.  When 
God  blesses  he  does  so  in  his  own  name;  but  when 
a  servant  of  God  blesses,  he  prays  for  a  blessing — 
for  the  fulfillment  of  some  precious  promise;  the 
blessing  is  not  in  his  own  name,  it  is  in  the  name 
of  that  Jesus  in  whose  name  and  by  whose  power 
Peter  performed  an  admirable  miracle  on  a  lame 
man.  What  was  the  Apostle's  language?  "In  the 
name  of  Jesus  of  Nazareth  rise  and  walk."  When 
Moses  blessed  the  people  it  was  in  a  divine  name. 
Thus  saith  the  Lord,  in  this  wise  shall  ye  bless 
the  children  of  Israel,  "The  Lord  bless  thee  and  keep 

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thee ;  the  Lord  make  his  face  to  shine  upon  thee,  and 
be  gracious  unto  thee;  the  Lord  lift  up  the  light 
of  his  countenance  upon  thee  and  give  thee  peace." 
Numb,  vi  -.24-26.  But  when  Christ  blesses  it  is  in 
his  own  name  and  by  his  own  authority:  "I  say 
unto  thee,  arise,  take  up  thy  bed  and  walk,"  and 
when  he  raised  Lazarus  from  the  dead,  he  stood  at 
the  mouth  of  the  grave  and  cried,  "Lazarus  come 
forth,  and  he  that  was  dead  came  forth."  To  the 
woman  taken  in  adultery  he  pronounced  the  sentence 
of  absolution  in  his  own  name,  "Neither  do  I  con- 
demn thee;  go  in  peace  and  sin  no  more."  When 
Jesus  was  leaving  the  world  and  going  to  his 
Father  he  lifted  up  his  hands  and  blessed  them.  He 
came  blessing  and  he  left  the  world  in  the  very  act 
of  blessing.  Thus  Christ  wrought  miracles,  did 
mighty  works,  raised  Lazarus  and  the  widow's  only 
son  and  others  in  his  own  name,  and  in '  his  own 
name  and  by  his  own  power  he  blesses  his  needy 
children  who  seek  a  blessing  at  his  hands.  What 
comfort  and  encouragement  do  these  truths  bring  to 
every  penitent,  hungering,  thirsting  soul ! 

Secondly.  When  the  Lord  blesses  he  does  so 
efficaciously.  When  men  bless,  the  best  they  can 
do  is  to  wish  or  pray  to  God  for  the  desired  blessing ; 
but  God  blesses  really,  personally,  directly,  effectu- 
ally. He  bestows  a  double  blessing.  He  blesses 
when  he  opens  the  heart  to  receive,  and  also  when  he 
bestows  the  blessing  itself.  Did  he  not  open  the  eyes 
of  the  blind  man,  and  confer  on  him  at  the  same 
time  a  far  greater  favor,  making  him  blessed  indeed, 

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so  that  he  could  say  boldly  before  the  enemies  of 
the  Lord,  "One  thing  I  know,  whereas  I  was  blind 
now  I  see"  ?  What  a  blessing  was  here  conferred : 
both  temporal  and  spiritual  sight.  Did  he  not  say 
to  the  man  with  the  palsy  who  was  brought  to  him 
upon  a  couch,  "Man  thy  sins  are  forgiven  thee"? 
Here  too  was  a  double  blessing:  his  bodily  disease 
healed  and  his  sins  forgiven.  When  Christ  confers 
a  blessing,  he  blesses  really  and  effectually ;  yea,  he 
confers  present  and  perpetual  blessings.  "In  him 
men  shall  be  blessed  and  all  nations  shall  call  him 
blessed." 

Thirdly.  He  blesses  Spiritually;  not  merely  with 
temporal  good  things  such  as  food  and  raiment,  but 
with  such  blessings  as  are  suited  to  the  soul,  as 
enliven  the  soul,  enrich  the  soul,  purify  and  refine 
the  soul,  and  fit  it  for  spiritual  exercises,  enjoyment 
and  employment,  full  and  free  pardon,  justification, 
spiritual  life,  the  glorious  liberty  of  the  children  of 
God  and  a  title  to  heaven.  "I  give  unto  them  eternal 
life  and  they  shall  never  perish."  In  one  word,  he 
says,  in  effect,  with  present  and  perfect  salvation  I 
will  save  you  in  Jehovah,  your  God.  "Look  unto  me 
all  ends  of  the  earth  and  be  ye  saved."  Now  what  a 
privilege  is  this  spiritual  blessing.  Have  we  that 
spiritual  blessing  that  enlightens,  converts,  and  saves 
the  soul  ?  Dear  hearer,  examine  yourself,  put  your 
soul  to  the  test,  cry  unto  the  Lord,  "Search  me,  O 
God,  and  know  my  heart,  try  me  and  know  my 
thoughts,  and  see  if  there  be  any  wicked  way  in  me 
and  lead  me  in  the  way  everlasting." 

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Fourth.  God  blesses  Universally.  By  this  we  do 
not  mean  that  God  bestows  eternal  salvation  on 
every  soul  of  man;  that  would  be  contrary  to  the 
teachings  of  the  Scriptures;  but  every  one  whom 
God  blesses  has  all  blessings.  Every  real  believer  is 
a  partaker  of  all  spiritual  blessings,  for  it  is  written, 
"He  hath  blessed  us  with  all  spiritual  blessings  in 
heavenly  places  in  Christ  Jesus."  He  blesses  the 
persons  of  believers,  "Blessings  are  upon  the  head 
of  the  just."  Their  prayers  come  up  with  acceptance 
before  him.  He  blesses  their  substance.  "Blessed 
shall  be  thy  basket  and  store."  Their  seed  is  blessed, 
for  the  promise  is,  "I  will  be  your  God  and  the  God 
of  your  seed,"  and  "His  righteousness  shall  be  unto 
children's  children."  He  blesses  their  dwellings, 
"He  blesseth  the  habitation  of  the  just."  And  his 
blessings  are  unchangeable  and  eternal.  He  blesses 
in  Christ.  God  is  the  God  and  Father  of  Christ,  and 
those  who  are  in  Christ  God  blesses  for  his  sake 
and  on  his  account  alone.  ','Blessed  be  the  God  and 
Father  of  our  Lord  Jesus  Christ  who  hath  blessed 
us  with  all  spiritual  blessings  in  Christ." 

In  conclusion;  what  a  subject  is  here  for  your 
consideration.  The  blessing  includes  all  blessing. 
We  are  to  seek  this  blessing  just  where  Jacob  sought 
it,  from  God  or  from  God  in  Christ.  How  happy 
is  the  Christian  who  possesses  all  these  blessings ! 
How  poor,  and  blind,  and  wretched,  and  miserable 
is  the  man  whom  God  hath  not  blessed.  Without 
this  blessing  he  is  still  a  lost  soul,  dead  in  trespasses 
and  sins,  and  cannot  be  saved  without  faith  in  Christ, 

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cannot  be  saved  without  a  new  heart — ''Except  a 
man  be  born  again  he  cannot  see  the  kingdom  of 
heaven." 

The  language  of  Jacob  is  strong  and  resolute,  "I 
will  not  let  thee  go  except  thou  bless  me."  It  means, 
my  mind  is  fixed,  I  am  resolved,  I  am  determined 
not  to  part  from  thee  without  the  blessing.  Now  it 
was  Christ  himself  who  inspired  Jacob  with  that 
noble  determination.  It  was  pleasing  and  honor- 
ing to  Christ  and  it  was  in  accordance  with  the  will 
of  Christ  that  the  blessing  should  be  granted.  The 
prayer  was  in  every  way  creditable  to  Jacob,  so  he 
obtained  the  blessing  as  one  who  had  power  with 
God  and  prevailed ;  but  at  the  same  time  it  was 
all  of  grace :  the  Lord  giving  the  desire,  the  power 
to  wrestle  and  the  blessing.  Jacob  was  so  hemmed 
in  and  pressed  on  every  hand  that  he  deeply  felt 
his  need  of  Divine  help.  This  feeling  of  helpless- 
ness and  need  is  what  all  men  naturally  require  be- 
fore they  will  seek  God's  favor  with  the  earnest 
wrestling  of  a  Jacob.  A  man  perishing  with  hunger 
and  thirst  will  earnestly  seek  relief,  and  in  a  Chris- 
tian country  is  sure  to  find  it ;  and  thanks  be  to  God, 
the  hungering  thirsting  soul  is  welcome  to  God  and 
receives  most  graciously  from  his  bountiful  hand. 
A  deep  sense  of  need,  such  as  Jacob  felt,  may  be 
called  the  mother  of  prayer,  and  it  has  brought  many 
needy  souls  to  the  foot  of  the  cross.  And  our  gra- 
cious Father  never  yet  turned  away  one  that  came  to 
him  seeking  for  mercy,  for  this  man  receiveth  sin- 
ners and  eateth  with  them  and  he  has  declared  "Him 

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that  cometh  unto  me  I  will  in  no  wise  cast  out." 
He  listened  to  the  returning  prodigal,  to  the  Syro- 
phcenician  woman,  to  the  importunate  widow ;  he 
listened  to  Jacob  and  to  many  others  and  answered 
their  cry;  and  he  will  listen  to  you.  He  will  hear 
and  answer  your  prayer ;  only  pray  as  Jacob  did ; 
pray  with  his  earnestness,  with  his  faith  and  with 
his  perseverance,  resolved  like  him  that  you  will 
continue  praying  and  wrestling  until  you  receive  the 
blessing,  feeling  assured  that  an  answer  in  peace  will 
come  because  God  has  said  "Ask  and  ye  shall  re- 
ceive, seek  and  ye  shall  find,  knock  and  it  shall  be 
opened  unto  you."  Thus  pray,  and  like  Jacob  you 
shall  have  power  with  God  and  prevail. 


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CHAPTER  XXVIII 

SERMON  PREACHED  IN  PRINCETOWN,  P.  E.  I.,  IN  i860 
BY  REV.   ROBERT  LAIRD. 

Col.  iii.  II,  last  clause:  "But  Christ  is  all,  and  in 
all." 

It  has  been  well  said  that  the  sum  and  substance 
of  the  entire  Bible  is  Jesus  Christ  crucified  to  save 
lost  sinners.  This  is  the  great  subject  of  revelation ; 
the  grand  theme  of  divine  inspiration  to  ignorant, 
erring,  yet  intelligent,  responsible  human  beings.  In 
visions  of  futurity,  prophets  predicted  the  coming 
Messiah.  They  delineated  his  character;  they  fore- 
told his  sufferings  and  death  as  the  Lamb  of  God, 
the  all-sufficient  sacrifice  for  lost  sinners.  Inspired 
historians  related  his  advent,  sketched  his  life,  de- 
scribed his  death  and  recorded  his  ascension.  Apos- 
tles commissioned  by  Heaven  preached  none  but 
Christ  Jesus,  and  him  crucified,  and  directed  sinners 
to  believe  in  him  for  their  salvation.  Distinguished 
among  these  was  the  Apostle  Paul.  He  was  as  reso- 
lute as  any  in  his  determination  to  know  none  but 
Christ  among  the  people,  and  to  preach  none  but 
him  crucified  as  the  Saviour  of  the  soul.  This  was 
the  absorbing  subject  of  his  meditations,  and  the 
grand  theme  of  his  discourses.  The  epistle  to  the 
Colossians  forms  no  exception  to  this  rule.  It  is  fra- 
grant with  the  odor  of  the  Saviour's  name,  and  full 

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of  matter  respecting  him  and  his  work.  Among  the 
varied  statements  and  counsels  of  the  epistle,  the 
thought  of  the  text  occupies  a  distinct  place. 

The  sentence,  "Christ  is  all,  and  in  all,"  is  obvi- 
ously a  proverbial  expression,  signifying  that  Christ 
is  everything  in  the  salvation  of  the  soul.  He  is  the 
only  and  all-sufficient  Saviour.  In  the  salvation  of 
the  soul,  his  work  and  sacrifice  alone  avail.  A  similar 
proverbial  expression  is  employed  by  Christ  himself, 
as  when  he  says  in  the  Revelation:  "I  am  Alpha 
and  Omega,  the  first  and  the  last."  In  the  illustra- 
tion of  the  passage  before  us,  we  may  consider,  first, 
Christ  as  appointed  by  the  Father,  all  in  all  for 
man's  redemption ;  and  secondly,  especially,  that  he 
is  all  in  all  to  man  or  his  salvation. 

First,  Christ  as  appointed  by  the  Father,  all  in  all 
for  man's  redemption.  The  name  here  applied  to 
him  is  significant.  It  is  Christ,  the  anointed  of 
God.  He  was  designated  and  consecrated  to  the 
office  of  mediator  by  the  Lord  and  Judge  of  all. 
Having  his  commission  from  the  highest,  none  could 
dispute  his  claims,  none  question  his  proceedings, 
none  deny  or  dispute  his  authority.  He  was  anointed 
with  the  Spirit  without  measure,  and  thus  fully 
qualified  for  the  discharge  of  the  important  du- 
ties devolving  upon  him,  as  the  Redeemer  and 
King  of  his  people.  The  eternal  Son  of  God,  he  pos- 
sessed the  power  and  compassion  of  Divinity,  and 
was  pre-eminently  fitted  for  executing  the  great 
work  of  effecting  reconciliation  between  God  and 
man.    He  was  such  an  high  priest  as  became  man, 


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being  holy,  harmless,  undefiled,  and  separate  from 
sinners,  and  made  higher  than  the  heavens. 

But  while  thus  appointed  a  mediator,  he  alone 
was  designated  to  this  high  office.  He  alone  could 
successfully  intercede  for  man  before  the  throne  of 
God.  ''There  is  one  God  and  one  mediator  between 
God  and  man,  the  man  Christ  Jesus."  As  there  is 
only  one  Creator,  so  there  is  but  one  Redeemer.  As 
God  will  not  give  his  glory  to  another,  so  neither 
will  Christ  divide  the  work  of  his  mediatorial  office 
with  man  or  angel.  As  alone  qualified,  he  only  could 
offer  an  atonement  sufficient  in  its  merits  to  be  the 
procuring  cause  of  pardon  to  all  the  offending  de- 
scendants of  Adam.  Divine  in  his  nature,  his  obe- 
dience alone  was  perfect;  and  the  righteousness 
which  he  brought  in  was  only  adequate  to  all  the 
demands  of  divine  justice,  and  all  the  requirements 
of  offended  holiness.  Exalted  to  be  a  Prince  and 
Saviour,  he  alone  has  been  endued  with  power  to 
bestow  saving  gifts  on  men. 

When  we  turn  to  the  pages  of  inspiration  we  find 
that  Christ  as  a  Saviour  is  the  great  subject  of  pro- 
phetic announcement  and  apostolic  preaching.  He 
was  predicted  by  Moses  as  a  prophet  to  be  raised 
up  superior  to  himself.  David  in  unmistakable  lan- 
guage speaks  of  him  as  Lord,  and  the  King's  son. 
The  evangelical  prophet  foretold  him  as  a  sacrifice 
to  be  offered,  a  victim  to  be  slain  for  the  sins  of  the 
people.  Prophet  succeeding  prophet  spoke  of  his 
glory  and  predicted  his  coming.  One  describes  him 
as  the  Messiah  to  be  cut  off,  but  not  for  himself, 


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while  another  represents  him  as  the  messenger  of 
the  covenant,  and  unfolds  his  glory  as  "the  sun  of 
righteousness  rising  with  healing  in  his  wings." 

After  his  incarnation,  death,  and  ascension,  his 
praying,  waiting  disciples  received  the  fulfillment  of 
the  promise  of  the  Spirit,  and  went  forth  to  the 
execution  of  their  high  commission,  to  testify  of 
Christ  as  the  all-sufficient  and  only  Saviour.  The 
declaration  of  Peter  before  the  council  may  be  re- 
garded as  a  summary  of  apostolic  preaching: 
"Neither  is  there  salvation  in  any  other ;  for  there  is 
none  other  name  under  heaven  among  men  whereby 
we  must  be  saved."  Philip  preached  Christ  to  the  Sa- 
maritans; and  Paul  was  determined  hot  to  know 
anything  among  the  Corinthians,  save  Jesus  Christ, 
and  him  crucified.  If  returning  sinners  rejoiced,  it 
was  only  because  Christ  had  died ;  if  believers  glo- 
ried, it  was  only  in  the  cross  of  Christ.  The  ap- 
pointment made  by  the  Father  was  confirmed  by  the 
attestation  given  to  the  Son,  as  witnessed  by  the  rec- 
ord of  his  life,  works,  death  and  resurrection,  and  by 
the  working  of  his  Spirit  in  the  renewal  of  the 
hearts  of  thousands  through  the  instrumentality  of 
the  preaching  of  Christ  and  him  crucified. 

Let  us  now,  secondly,  consider  that  Christ  is  all 
and  in  all  to  man  for  his  salvation.  He  came  to  seek 
and  to  save  the  lost.  When  man  was  perishing  be- 
cause of  transgression,  Christ  appeared  to  put  away 
sin  by  the  sacrifice  of  himself.  He  redeemed  man 
by  the  shedding  of  his  own  blood.  He  effected  rec- 
onciliation between  God  and  man  by  his  death  in  the 


274 


On  Prince  Edward  Island 


place  of  the  guilty.  His  sacrifice  was  all-sufficient 
as  an  atonement  for  sin,  and  his  obedience  was  so 
extensive  and  complete  as  to  be  adequate  to  all  the 
demands  of  God's  holy  law.  His  whole  work  was 
infinite  and  perfect,  and  peculiarly  adapted  to  the 
necessities  of  man's  condition.  It  was  the  merito- 
rious cause  of  his  acceptance  with  God.  But  his 
sacrifice  alone  is  sufficient ;  his  work  alone  is  perfect. 
Nothing-  can  be  added  to  it,  nor  made  a  substitute 
for  it.  He  is  all  in  all  as  a  Saviour  to  man.  Through 
his  cross  and  by  his  Spirit  he  destroys  the  domin- 
ion of  sin  in  the  soul  of  man,  and  infuses  into  his 
heart  a  principle  of  holiness.  By  his  intercession  the 
Holy  Spirit  comes  into  sinful  souls,  moving  them 
to  the  exercise  of  faith  and  repentance,  and  working 
in  them  "meetness  for  the  inheritance  of  the  saints 
in  light."  Such  a  Saviour  is  Christ  to  man.  With 
what  joy  should  we  receive  him ;  with  what  grati- 
tude and  love  obey  and  serve  him ! 

But  more  particularly  we  remark  here  that  Christ 
is  all  in  all  to  the  convinced  sinner.  When  he  be- 
comes aware  of  his  real  condition,  then  he  is  in  a 
position  to  estimate  aright  the  person  and  work  of 
Christ.  When  he  is  thoroughly  convinced  that  he  is 
guilty  before  God,  and  deserves  to  suffer  the  punish- 
ment due  to  his  transgressions,  then  he  discovers  the 
value  of  Christ  as  a  sacrifice  for  sin,  and  can  rejoice 
in  him  who  has  suffered  for  sins,  the  just  for  the  un- 
just, that  he  might  bring  us  to  God.  Believing  in 
him  as  freely  offered  in  the  gospel,  he  knows 
his  preciousness,  and  regards  him  as  all  his  salva- 

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tion  and  all  his  desire.  When  the  sinner  discovers 
the  deceitfulness  of  his  own  heart,  and  knows  its 
desperate  wickedness  with  his  inability  to  eradicate 
the  seeds  of  evil,  he  is  glad  to  know  that  Christ 
promises  to  take  away  the  stony  heart,  and  put  his 
Spirit  within  him.  He  can  then  glory  in  the  cross 
of  Christ,  by  whom  the  world  is  crucified  to  him  and 
he  unto  the  world.  No  other  power  can  accomplish 
this ;  no  other  "blood  can  purge  the  conscience  from 
dead  works  to  serve  the  living  God."  Were  it  not 
for  Christ,  the  sinner  must  remain  guilty,  unholy, 
and  perishing. 

Again,  Christ  is  all  in  all  to  the  true  Christian. 
Christ  is  the  object  of  his  faith,  the  foundation  of 
his  hope,  and  the  source  of  his  blessings.  His  de- 
pendence for  salvation  is  placed  entirely  on  the  per- 
son, obedience  and  death  of  Christ.  The  more  he 
meditates  on  the  person  and  work  of  Christ,  the 
more  he  sees  him  to  be  just  such  a  Saviour  as  is 
suited  to  his  condition.  Hence  his  faith  is  strength- 
ened, and  his  confidence  increased.  He  trusts  in 
Jesus,  and  is  not  afraid.  All  the  more  firmly  does 
he  confide  in  him,  because  there  is  no  Saviour  be- 
sides him,  and  that  he  accomplishes  alone  the  work 
of  his  salvation.  As  a  divine  person  he  possesses 
almighty  power;  and  this,  when  apprehended,  fur- 
nishes to  the  humble  believer  a  strong  ground  of 
confidence,  and  supplies  the  assurance  that  what  he 
has  promised  he  is  able  also  to  perform.  He  is  able 
to  save  to  the  uttermost  those  who  come  to  God. 

Christ  is  also  the  only  foundation  of  the  believer's 

276 


On  Prince  Ed<ward  Island 


hope.  "Other  foundation  can  no  man  lay  than  that 
which  is  laid,  which  is  Jesus  Christ."  At  a  former 
period  of  his  history,  the  believer  may  have  at- 
tempted to  lay  another  foundation,  vainly  imagining 
that  by  legal  obedience,  or  sorrow  for  sin,  he  might 
obtain  acceptance  with  God.  But,  savingly  taught  of 
God,  he  has  learned  that  nothing  of  this  nature  can 
be  the  ground  of  his  justification  or  the  foundation 
of  his  hope.  He  now  entirely  depends  on  the  pre- 
cious, tried  corner  stone,  the  sure  foundation.  Then 
it  is  that  hope  brightens,  and  heavenly  prospects 
gladden  the  heart.  This  hope  elevates  the  soul 
above  what  is  temporal  and  sinful  and  aids  in  puri- 
fying the  person  even  as  Christ  is  pure.  When  the 
Christian  remembers  that  all  these  bright  prospects 
open  before  him  only  in  consequence  of  Christ's 
soul-saving  work,  he  realizes  that  Christ  is  all  in  all 
as  the  foundation  of  his  hope. 

But  again,  Christ  is  the  source  of  all  the  spiritual 
blessings  which  the  Christian  enjoys.  Here  he  is 
indeed  the  Alpha  and  Omega.  If  his  sins  are  for- 
given, this  is  only  through  the  sufferings  and  death 
of  Christ.  If  his  hope  is  sure  entering  into  that 
within  the  veil,  it  is  only  because  Christ  has  ob- 
tained eternal  redemption  for  him  by  his  own  blood 
and  righteousness.  If  the  love  of  sin  has  been  erad- 
icated from  his  heart,  this  blessed  work  has  only  been 
effected  by  the  Holy  Spirit  procured  by  Christ,  and 
sent  forth  from  the  Father  and  the  Son.  If  the 
Christian  has  spiritual  comfort  in  affliction,  and  con- 
solation in  sorrow,  and  strength  in  weakness,  and 


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joy  at  death,  all  comes  through  Christ,  and  him 
alone.  But  especially  notice  that  Christ  is  the  source 
of  all  sanctifying  influences  to  the  believer.  He  is 
the  vital  head  of  every  one  brought  into  a  saving 
union  to  him.  Christ  teaches  us  this  when  he  says, 
"I  am  the  vine,  ye  are  the  branches;  he  that  abideth 
in  me  and  I  in  him,  the  same  bringeth  forth  much 
fruit."  The  Christian  united  to  Christ,  and  abiding 
in  him,  receives  out  of  his  fulness  grace  for  grace. 
He  is  nourished,  invigorated  and  made  fruitful  by 
the  indwelling  of  the  Holy  Spirit,  with  whom,  on 
his  believing  in  Christ,  he  has  been  sealed  to  the 
day  of  redemption.  The  Christian  lives  the  right 
life,  because  Christ  lives  in  him.  He  is  made  unto 
the  believer,  "sanctification  and  redemption." 

In  conclusion,  we  may  infer  from  this  subject  our 
obligation  to  Christ,  and  our  duty  to  obey  him.  If 
he  is  all  in  all  for  our  salvation,  we  certainly  are  un- 
der the  strongest  possible  obligations  to  do  all  for 
his  glory.  We  should  love  him  supremely,  and  serve 
him  devotedly,  and  conform  our  lives  after  his  holy 
and  perfect  example.  We  should  be  constrained  by 
the  love  of  Christ  to  live  not  to  ourselves,  but  to  him 
who  died  for  us  and  rose  again.  Every  one  of  us 
has  a  personal  duty  to  discharge  to  Christ.  If 
preaching  the  gospel,  let  the  great  theme  ever  be 
Christ  Jesus  and  him  crucified;  and  around  this  as 
a  center  let  every  other  truth  and  duty  cluster.  May 
no  uncertain  sound  be  given  from  this  pulpit;  no 
false  view  presented ;  no  sin  encouraged ;  no  im- 
mortal soul  deceived  and  lost.    May  the  Spirit  of  the 

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On  Prince  Edward  Island 


living  God  direct  the  truths  of  his  Word  in  such  a 
manner  as  to  reach  the  hearts  of  the  hearers,-  and 
produce  such  effects  as  shall  result  in  the  edification 
of  believers  and  the  conversion  of  the  ungodly. 

If  listening  to  the  gospel  preached,  whether  sel- 
dom or  often,  you  have  a  duty  to  discharge  to  Christ 
and  yourselves.  Let  your  hearing  be  mixed  with 
faith,  and  mingled  with  prayer.  Test  the  truths 
spoken  by  the  unerring  standard  of  eternal  truth. 
Let  the  good  seed  of  the  kingdom  be  received  as 
that  which  is  able  to  save  your  souls,  irrespective  of 
the  weakness  of  the  instrument  which  conveys  it. 
Remember  your  accountability  for  what  you  hear, 
and  your  personal  interest  in  the  truth,  whether  it 
relates  to  your  soul's  welfare  in  time,  or  your  certain 
appearance  at  the  judgment  seat  of  God.  In  view 
of  these  terrible  realities,  may  every  soul  be  im- 
pressed, every  nature  be  sanctified,  and  every  one  of 
us  experience  that  Christ  is  all  and  all  to  our  salva- 
tion. 

THE  END. 


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